:
1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. 24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. 44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. 53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there because of their unbelief.
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[AD 253] Origen of Alexandria on Matthew 13:1
When Jesus then is with the multitudes, he is not in his house, for the multitudes are outside of the house, and it is an act that springs from his love of humanity to leave the house and to go away to those who are not able to come to him.

Source: COMMENTARY ON MATTHEW 10.1
[AD 367] Hilary of Poitiers on Matthew 13:1-9
There is moreover a reason in the subject of His discourse why the Lord should sit in the ship, and the multitude stand on the shore. For He was about to speak in parables, and by this action signifies that they who were without the Church could have no understanding of the Divine Word. The ship offers a type of the Church, within which the word of life is placed, and is preached to those without, and who as being barren sand cannot understand it.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:1-9
When He had rebuked him that told Him of His mother and His brethren, He then did according to their request; He departed out of the house, having first corrected His brethren for their weak desire of vainglory; He then paid the honour due to His mother, as it is said, The same day Jesus went forth out of the house, and sat down by the sea side.

The Evangelist did not relate this without a purpose, but that he might show the Lord's will therein, who desired so to place the people that He should have none behind Him, but all should be before His face.

He had not done thus on the mount; He had not framed His discourse by parables. For there were the multitudes only, and a mixed crowd, but here the Scribes and Pharisees. But He speaks in parables not for this reason only, but to make His sayings plainer, and fix them more fully in the memory, by bringing things before the eyes.

He first sets forth a parable to make His hearers more attentive, and because He was about to speak enigmatically, He attracts the attention by this first parable, saying, Behold, a sower went forth to sow his seed.

Whence then went out He who is every where present, and how went He out? Not in place; but by His incarnation being brought nearer to us by the garb of the flesh. Forasmuch as we because of our sins could not enter in unto Him, He therefore came forth to us.

When you hear the words, the sower went out to sow, do not suppose that is a tautology. For the sower goes out oftentimes for other ends; as, to break up the ground, to pluck up noxious weeds, to root up thorns, or perform any other species of industry, but this man went forth to sow. What then becomes of that seed? three parts of it perish, and one is preserved; but not all in the same manner, but with a certain difference, as it follows, And as he sowed, some fell by the wayside.

Next, how is it according to reason to sow seed among thorns, or on stony ground, or by the wayside? Indeed in the material seed and soil of this world it would not be reasonable; for it is impossible that rock should become soil, or that the way should not be the way, or that thorns should not be thorns. But with minds and doctrines it is otherwise; there it is possible that the rock be made rich soil, that the way should be no more trodden upon, and that the thorns should be extirpated. That the most part of the seed then perished, came not of him that sowed, but of the soil that received it, that is the mind. For He that sowed put no difference between rich and poor, wise or foolish, but spoke to all alike; filling up his own part, though foreseeing all things that should come to pass, so that He might say, What ought I to have done that I have not done? (Is. 5:4) He does not pronounce sentence upon them openly and say, this the indolent received and have lost it, this the rich and have choked it, this the careless and have lost it, because He would not harshly reprove them, that He might not alienate them altogether. By this parable also He instructs His disciples, that though the greater part of those that heard them were such as perished, yet that they should not therefore be remiss; for the Lord Himself who foresaw all things, did not on this account desist from sowing.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:1
Having then said these words, He came out of the house. Do you see, how He both rebuked them, and did what they desired? Which He did also at the marriage. John 2:1-11 For there too He at once reproved her asking unseasonably, and nevertheless did not gainsay her; by the former correcting her weakness, by the latter showing His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory, and rendered the due honor to His mother, even though her request was unseasonable. For, in the same day, it is said, went Jesus out of the house, and sat by the sea side.

Why, if you desire, says He, to see and hear, behold I come forth and discourse. Thus having wrought many miracles, He affords again the benefit of His doctrine. And He sits by the sea, fishing and getting into His net them that are on the land.

But He sat by the sea, not without a purpose; and this very thing the evangelist has darkly expressed. For to indicate that the cause of His doing this was a desire to order His auditory with exactness, and to leave no one behind His back, but to have all face to face,
[AD 407] John Chrysostom on Matthew 13:1
It was not without a purpose that he “sat beside the sea.” The Gospel writer has expressed this in a hidden manner. The purpose of Jesus’ doing this was to order his listeners in a precise way. He wanted to see them all face to face. He left no one at a disadvantage at his back.

Source: THE GOSPEL OF MATTHEW, HOMILY 44.2
[AD 420] Jerome on Matthew 13:1-9
For it must be considered, that the multitude could not enter into the house to Jesus, nor be there where the Apostles heard mysteries; therefore the Lord in mercy to them departed out of the house, and sat near the sea of this world, that great numbers might be gathered to Him, and that they might hear on the sea shore what they were not worthy to hear within; And great multitudes were gathered unto him, so that he went into a ship, and sat down, and all the people stood on the shore.

Jesus is in the midst of the waves; He is beaten to and fro by the waves, and, secure in His majesty, causes His vessel to come nigh the land, that the people not being in danger, not being surrounded by temptations which they could not endure, might stand on the shore with a firm step, to hear what was said.

And it is to be noted, that He spake not all things to them in parables, but many things, for had He spoken all things in parables, the people would have departed without benefit. He mingles things plain with things dark, that by those things which they understand they may be incited to get knowledge of the things they understand not. The multitude also is not of one opinion, but of divers wills in divers matters, whence He speaks to them in many parables, that each according to their several dispositions may receive some portion of His teaching.

By this sower is typified the Son of God, who sows among the people the word of the Father.

Or, He was within while He was yet in the house, and spake sacraments to His disciples. He went therefore forth from the house, that He might sow seed among the multitudes.

This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground.

Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teachings, that we do not presume to understand any thing either more or less, or any way otherwise than as so expounded by Him.

And we are excited to the understanding of His words, by the advice which follows, He that hath ears to hear, let him hear.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:1
On that day Jesus went out of the house and sat by the sea. And great crowds gathered around him, so that he got into a boat and sat down. And the whole crowd stood on the beach. The people couldn't enter Jesus' house or be where the apostles were hearing the mysteries. Therefore, the compassionate and merciful Lord goes out of his house and sits by the sea of this world, so that great crowds gather around him and hear on the beach what they do not deserve to hear inside. He got into a boat and sat down, and the whole crowd stood on the beach. Jesus is in the midst of the waves, tossed to and fro by the sea, and in his majesty he approaches his boat to draw near to the land. But the people, not enduring the danger, nor surrounded by temptations that they could not bear, stand firmly on the shore in order to hear what is said.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:1-9
(De Cons. Ev. ii. 41.) By the words, The same day, he sufficiently shows that these things either followed immediately upon what had gone before, or that many things could not have intervened; unless indeed 'day' here after the Scripture manner signifies a period.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:1-9
These ears to hear, are ears of the mind, to understand namely and do those things which are commanded.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:1-9
For not only the Lord's words and actions, but His journeyings also, and the places in which He works His mighty works and preaches, are full of heavenly sacraments. After the discourse held in the house, wherein with wicked blasphemy He had been said to have a dæmon, He went out and taught by the sea, to signify that having left Judæa because of their sinful unbelief, He would pass to the salvation of the Gentiles. For the hearts of the Gentiles, long proud and unbelieving, are rightly likened to the swelling and bitter waves of the sea. And who knows not that Judæa was by faith the house of the Lord.

Or, that He went into a ship and sat on the sea, signifies that Christ by faith should enter into the hearts of the Gentiles, and should gather together the Church in the sea, that is in the midst of the nations that spake against Him. And the crowd that stood on the sea shore, neither in the ship nor in the sea, offers a figure of those that receive the word of God, and are by faith separated from the sea, that is from the reprobate, but are not yet imbued with heavenly mysteries. It follows; And he spake many things unto them in parables.

Or, He went forth, when having left Judea, He passed by the Apostles to the Gentiles.

But those things which He silently left to our understanding, should be shortly noticed. The wayside is the mind trodden and hardened by the continual passage of evil thoughts; the rock, the hardness of the self-willed mind; the good soil, the gentleness of the obedient mind, the sun, the heat of a raging persecution. The depth of soil, is the honesty of a mind trained by heavenly discipline. But in thus expounding them we should add, that the same things are not always put in one and the same allegorical signification.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 13:2
There is a reason why the Lord was sitting in the boat and the crowds were standing outside like simple followers: he was about to speak in parables. Jesus was therefore indicating that those who were outside the church were at a distance from being able to grasp his words of truth. For the boat symbolizes the church, and those who lie barren and fruitless outside like grains of sand are unable to understand the word of life put forward and preached.

Source: Commentary on Matthew 13.1
[AD 407] John Chrysostom on Matthew 13:2
And having sat down there, He speaks by parables.
[AD 420] Jerome on Matthew 13:2
The people were unable to enter Jesus’ house, nor could they be present when the apostles heard the mysteries. For that reason the compassionate and merciful Lord goes out of the house. He sits by the seaside of this world so the crowds may gather about him and hear along the shore what they were not entitled to hear inside. “So that he got into a boat and sat down. And all the crowds stood on the shore.” Jesus was in the boat as it was being buffeted here and there by the waves of the sea. Secure in his majesty, he made the boat approach the land. And the people, sensing no danger or insurmountable odds, stood in rapt attention on the shore to hear his words.

Source: COMMENTARY ON MATTHEW 2.13.2
[AD 1107] Theophylact of Ohrid on Matthew 13:2
. He sat in the boat so that He could face all His listeners, and so that all could hear. Then as a fisherman He casts His net from the sea toward those on land.
[AD 220] Tertullian on Matthew 13:3
In the parable also of the withering of the word after the green blade had sprung up, He is drawing a picture with reference to the burning heat of persecutions.

Source: Scorpiace
[AD 407] John Chrysostom on Matthew 13:3
And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees.

But do thou mark, I pray you, what kind of parable He speaks first, and how Matthew puts them in their order. Which then does He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers' mind first by His parable. Therefore also another evangelist says that He reproved them, because they do not understand; saying, How knew ye not the parable? But not for this cause only does He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also.

What then is the parable? Behold, says He, a sower went forth to sow. Whence went He forth, who is present everywhere, who fills all things? Or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? To destroy the ground teeming with thorns? To take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.

What then comes of this seed? Three parts perish, and one is saved.
[AD 407] John Chrysostom on Matthew 13:3
“He told them many things in parables.” He had not done this on the mount. Here he wove into his discourse many parables. For on the mount were multitudes only, and a simple people. But here are also scribes and Pharisees.

Source: THE GOSPEL OF MATTHEW, HOMILY 44.2
[AD 407] John Chrysostom on Matthew 13:3
But note carefully what kind of parable he began with. Note the order in which Matthew put them. Which parable does he speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because Jesus was going to talk with them in hidden sayings, he dramatically catches the attention of his hearers by his first parable.

Source: THE GOSPEL OF MATTHEW, HOMILY 44.2
[AD 420] Jerome on Matthew 13:3
The crowd is not of a single mentality, for each person has a different frame of mind. He therefore speaks to them in many parables so they may receive different teachings depending on their frame of mind. Further, it should be noted that he did not speak everything to them in parables, but many things. For if he spoke everything to them in parables, the people would go away without gaining anything. Jesus mixes what is clear with what is obscure, so that through the things they understand they may be drawn toward the knowledge of the things they do not understand.

Source: COMMENTARY ON MATTHEW 2.13.3
[AD 420] Jerome on Matthew 13:3
He was indoors, staying at the house, where he spoke to the disciples about that which is holy. He who sows the word of God then went out of his house that he might sow among the crowds. This means that the sower who sows is the Son of God the Father, sowing the word among the ordinary people. Note too that this is the first parable that was given with an interpretation. Furthermore, whenever the Lord speaks to his disciples and answers their questions indoors, he sows words that give us to understand nothing more or less or other than what he has accurately explained.

Source: COMMENTARY ON MATTHEW 2.13.3
[AD 420] Jerome on Matthew 13:3
(Verse 3.) And he spoke many things to them in parables, saying: The crowd is not of one mind, but of various desires in each person. Therefore, he speaks to them in many parables, so that they may receive different teachings according to their various desires. And it should be noted that he did not speak all things to them in parables, but many. For if he had said everything in parables, the people would have left without benefit. He mixes the clear with the obscure, so that through what they understand, they may be provoked to understand those things which they do not understand.

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 13:3
For this reason Jesus speaks in parables, in order that through them he should show that he is the One who was prophesied. Concerning [him] David said, “I will open my mouth in parables,” and again, “and there will be a man who shall hide his words, and he will be hidden as though carried away by the waves of the sea.”

Source: FRAGMENT 164
[AD 1107] Theophylact of Ohrid on Matthew 13:3
. To the simple and sincere multitudes on the mountain He spoke without parables. But as the deceitful Pharisees are here, He speaks in parables so that those who do not understand can ask and learn. Moreover it is not right to lay bare the teachings before those who are unworthy. For it is not right to cast pearls before swine. First He tells a parable which makes the listener more attentive. Listen:

He calls Himself the sower, and His word, the seed. He went forth, but not from a place, for He was in all places. But He drew near to us, taking on human flesh, and thus it is said, "He went forth," that is, from the bosom of the Father. He went forth to us because we were not able to come to Him. And what did He go forth to do? To scorch the earth because of the tangle of thorns? To punish? No, but rather to sow. He said "his seed" because the prophets also sowed; but He sowed, not their seed, but God’s. He being God, sowed His own seed. He was not made wise by divine grace — far from it! He Himself was the Wisdom of God.
[AD 407] John Chrysostom on Matthew 13:4
He said not, that He cast them, but that they fell.

A fourth part is saved; and not this all alike, but even here great is the difference.

Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, What ought I to have done, that I have not done? Isaiah 5:4 And the prophets speak of the people as of a vine; For my beloved, it is said, had a vineyard; Isaiah 5:1 and, He brought a vine out of Egypt; but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit.

But when you hear, The sower went forth to sow, think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow.

Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken.

And wherefore does He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers.

And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable.
[AD 420] Jerome on Matthew 13:4
(Version 4.) Behold, he who sows went out to sow. And while he was sowing, he was inside, at home, speaking to the disciples the mysteries. Therefore, he who sows the word of God went out from his house, in order to sow in the crowds. But this sower who sows is signified to be the Son of God, and to sow the word of the Father among the people. And at the same time, observe that this is the first parable, which is placed with its interpretation. And beware that wherever the Lord explains his words and is asked by the disciples to explain inwardly, we should not want to understand anything else, or anything more, or anything less, than what was explained by him.

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 13:4
Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone’s feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by “the birds of the heaven.” But “heaven” we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle.

Source: FRAGMENT 168
[AD 420] Jerome on Matthew 13:5-8
(Verse 5 and following) Some fell by the wayside: and the birds of the air came and devoured them. Others fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil. But when the sun rose, they were scorched. And since they had no root, they withered away. Others fell among thorns, and the thorns grew up and choked them. Others fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. Valentinus uses this parable to prove his heresy, introducing three natures: spiritual, natural or animal, and earthly; while there are actually four: one by the wayside, another rocky, a third full of thorns, and a fourth of good soil. We postpone the interpretation of it for a while with the disciples, wanting to hear privately what is said.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:6
. Those by the way side are they who are lazy and indolent, who do not accept the word. For their minds are a pathway that is trodden and hard, and not in the least bit tilled. The word is snatched from them by the birds of the sky, that is, the spirits of the air, who are the demons. Those on rocky ground are they who hear but out of weakness do not resist trials and afflictions, but abandon their own salvation. By the rising sun understand temptations, which, like the sun, show men as they really are and reveal things which are hidden.

These are they who choke the word with worldly thoughts. For though a rich man thinks he is doing a good deed, yet the deed does not grow and flourish, hindered as it is by worldly cares.
[AD 407] John Chrysostom on Matthew 13:8-9
A fourth part is saved. But even here all are not alike. There are great differences.Now these things Jesus said, showing that he preached to all without grudging. For the sower makes no distinction in the land submitted to him but simply and indifferently casts his seed. So he himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly. He plants his seed among all, fulfilling his part. Although foreknowing the results, it is within his power to say, “What ought I to have done that I have not done?” And the prophets speak of the people as of a vine: “For my beloved had a vineyard” and “He brought a vine out of Egypt.” His concern is with sowing the seed. What is this illustrating? That obedience now will be quick and easier and will presently yield its fruit.
But when you hear once again that “the sower went forth to sow,” do not think of it as a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter. But now he is going forth to sow.
Now tell me how the greater part of the seed was lost? Not through the sower but through the ground that received it. The soul was unreceptive.
Note that Jesus does not say: The careless received some seed and lost it, the rich received other seed and choked it, and the superficial received some seed and betrayed it. It is not his intention to rebuke them severely, lest he should cast them into despair. Christ leaves the reproof to the conscience of his hearers. Remember also in the parable of the net that much was gathered in that was unprofitable.
But he speaks this parable as if to anoint his disciples and to teach them that they are not to be despondent even though those lost may be more than those who receive the word. It was with this same ease that the Lord himself continued to sow, even he who fully foreknew the outcomes.
But why would it be reasonable to sow among thorns or on rocks or on the pathway? With regard to the seeds and the earth it cannot sound very reasonable. But in the case of human souls and their instructions, it is praiseworthy and greatly to be honored. For the farmer might be laughed at for doing this, since it is impossible for a rock to bear fruit. It is not likely that the path will become anything but a path or the thorns anything but thorns. But with respect to the rational soul, this is not so predictable. For here there is such a thing as the rock changing and becoming rich land. Here it is possible that the wayside might no longer be trampled upon or lie open to all who pass by but that it may become a fertile field. In the case of the soul, the thorns may be destroyed and the seed enjoy full security. For had it been impossible, this sower would not have sown. And if the reversal did not take place in all, this is no fault of the sower but of the souls who are unwilling to be changed. He has done his part. If they betrayed what they received of him, he is blameless, the exhibitor of such love to humanity.
But mark this carefully: there is more than one road to destruction. There are differing ones, and wide apart from one another. For they who are like the wayside are the coarse-minded and indifferent and careless; but those on the rock such as fail from willed weakness only.

Source: THE GOSPEL OF MATTHEW, HOMILY 44.4-5
[AD 1107] Theophylact of Ohrid on Matthew 13:8
Three quarters of the seed perished and only a quarter was saved. For few are they who are saved. At the end He speaks of the good ground, thus giving us hope of repentance. For although a man be rocky ground, or by the way side, or among the thorns, yet it is possible for him to become good ground. Nor do all who accept the word bear fruit equally: but "one a hundredfold," perhaps he who has attained perfect non-possessiveness and extreme asceticism; "another sixtyfold," perhaps the monk dwelling in a monastic community, and he, too, yields fruitfully; "and another thirtyfold," he who has chosen honorable marriage and diligently practices the virtues as much as he is able. See the goodness of God, how He accepts everyone: those who achieve great things, those who achieve moderate things, and those who achieve small things.
[AD 420] Jerome on Matthew 13:9
(Verse 9.) He who has ears to hear, let him hear. We are prompted to understand these sayings whenever we are moved by these words.

Source: Commentary on Matthew
[AD 533] Remigius of Rheims on Matthew 13:9
These care to hear, are ears of the mind, to understand namely and do those things which are commanded.
[AD 1107] Theophylact of Ohrid on Matthew 13:9
He shows that those who have spiritual ears must understand these things in a spiritual sense. For many have ears but do not use them for hearing. This is why He added, "He who hath ears to hear, let him hear."
[AD 367] Hilary of Poitiers on Matthew 13:10-17
For the Jews not having faith, have lost also the Law which they had; and Gospel faith has the perfect gift, inasmuch as if received it enriches with new fruit, if rejected it subtracts from the riches of ancient possession.

Or, He is speaking of the blessedness of the Apostolic times, to whose eyes and ears it was permitted to see and to hear the salvation of God, many Prophets and just men having desired to see and to hear that which was destined to be in the fulness of times; whence it follows; Verily I say unto you, that many Prophets and just men have desired to see the things that ye see, and to hear the things that ye hear, and have not heard them.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:10-17
(Hom, xlv.) Wherein it is worthy admiration, that the disciples who desire to learn of Him, know when they ought to ask Him, for they do not this before the multitude. This Matthew declares, when he says, And they came to him; (Mark 4:10) and Mark more expressly says, that they came to him when he was alone.

And observe moreover their goodness, how great their thought for others, that they enquire about what concerns others, before what relates to themselves. For they say not, 'Why speakest thou to us in parables?' but to them. And he answered and said unto them, Because it is given to you to know the mystery of the kingdom of heaven.

In saying this, He does not imply any necessity or fate, but shows at once, that they, to whom it is not given, are the cause of all their own miseries, and yet that the knowledge of the Divine mysteries is the gift of God, and a grace given from above. Yet this does not destroy free will, as is manifest from what follows, for to prevent that either these should despair, or those be remiss, when they hear that to you it is given, He shows that the beginning of all lays with ourselves, and then He adds, For whoso hath, to him shall be given, and he shall abound; and whoso hath not, from him shall be taken what he hath. As much as to say, Whoso has the desire and the zeal, to him shall be given all those things which are of God; but whoso lacketh these, and does not contribute that part that pertains to him, to him neither are the things which are of God given, but even those things that he hath are taken from him; not because God takes them away, but because he hath made himself unworthy of those that he has. Wherefore we also, if we see any hearkening carelessly, and having exhorted him to attend, he do not heed us, let us be silent; for should we persevere in urging him, his sloth-fulness will be the more charged against him. But him that is zealous to learn, we draw onwards, pouring forth many things. And He well said according to another Evangelist, That which he seemeth to have; (Luke 8:18.) for, in truth, he has not even that he has.

But that what He had said might be made more manifest He adds, Therefore speak I unto them in parables, because seeing they see not, and hearing they hear not, neither do they understand. Had this been a natural blindness, He ought to have opened their eyes; but forasmuch as it is voluntary, therefore He said not simply, 'They see not,' but, Seeing they see not. For they had seen the dæmons going out, and they said, He casts out dæmons by Beelzebub; they heard that He drew all men to God, and they say, This man is not of God. (John 9:16) Therefore because they spake the very contrary to what they saw and heard, to see and to hear is taken from them; for they profit nothing, but rather fall under judgment. For this reason He spake to them at first not in parables, but with much clearness; but because they perverted all they saw and heard, He now speaks in parables.

And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, That there might be fulfilled in them the prophecy of Isaiah, who said, With the hearing ye shall hear and shall not understand, and seeing ye shall see and shall not behold. (Is. 6:9)

This He said because they had taken away their own sight and hearing, shutting their eyes, and hardening their hearts. For not only did they not hear at all, but they heard obtusely, as it follows, The heart of this people is waxed gross, and they have heard hardly with their ears.

Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, And be converted, and I should heal them; which shows that if they would be converted, they should be healed. As if one should say, If he would ask me I would immediately forgive him, this would point out how he might be reconciled; so here when He says, Lest they should he converted and I should heal them, He, shows that it was possible they should be converted, and having done penitence should be saved.

These things then which the Apostles saw and heard, are such as His presence, His voice, His teaching. And in this He sets them before not the evil only, but even before the good, pronouncing them more blessed than even the righteous men of old. For they saw not only what the Jews saw not, but also what the righteous men and Prophets desired to see, and had not seen. For they had beheld these things only by faith, but these by sight, and even yet more clearly. You see how He identifies the Old Testament with the New, for had the Prophets been the servants of any strange or hostile Deity, they would not have desired to see Christ.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:10
But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the ease even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing.
[AD 407] John Chrysostom on Matthew 13:10
We have good cause to admire the disciples. Longing as they do to learn, they know when they ought to ask. They do not ask in the presence of the crowd. Matthew shows this by saying, “And they came.” But to show that this is not a conjecture, Mark has expressed it more distinctly by saying that “they came to him privately.” This is what his brothers and his mother should have done. It would have been better if his family had not called him out and made a scene.But mark the disciples’ gentle affection, how they have much regard for the others and how they seek the other’s good first and then their own. “For why,” they ask, “do you speak to them in parables?” They did not say, “Why do you speak to us in parables?” On other occasions as well we can see their kindness in their human relationships, as when they said, “Send the multitude away” and “Do you know that they were offended?”

Source: THE GOSPEL OF MATTHEW, HOMILY 45.1
[AD 420] Jerome on Matthew 13:10-17
We must enquire how they could come to Him at that time when Jesus was sitting in the ship; we may understand that they had at the first entered into the ship, and standing there, made this enquiry of Him.

Or, To the Apostles who believe in Christ there is given, but from the Jews who believed not on the Son of God there is taken away, even whatever good they might seem to have by nature. For they cannot understand any thing with wisdom, seeing they have not the head of wisdom.

This He says of those who were standing on the shore, and separated from Jesus, and who because of the dashing of the waves heard not distinctly what was said.

And that we should not suppose that this grossness of the heart and heaviness of the ears is of nature, and not of choice, He adds the fruit of their own wilfulness, For they have shut their eyes.

If we had not read above that invitation to his hearers to understand, when the Saviour said, He that hath, ears to hear let him hear, we might here suppose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ's sacraments, and those ears of which Isaiah speaks, The Lord hath given me an ear. (Is. 50:4)

This place seems to be contradicted by what is said elsewhere. Abraham rejoiced to see my day, and he saw it, and was glad. (John 8:56)

But He said not, 'The Prophets and the just men,' but many; for out of the whole number, it may be that some saw, and others saw not. But as this is a perilous interpretation, that we should seem to be making a distinction between the merits of the saints, at least as far as the degree of their faith in Christ, therefore we may suppose that Abraham saw in enigma, and not in substance. But ye have truly present with you, and hold, your Lord, enquiring of Him at your will, and eating with Him.1

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:10-11
(Verse 10, 11.) And the disciples came and said to him, 'Why do you speak to them in parables?' He answered them, 'To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.' It is necessary to inquire how the disciples approach him while Jesus is sitting in the boat, unless it is understood that they had recently boarded the boat with him and there, standing, were asking about the interpretation of the parable.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 13:10
The question may be raised as to how the disciples came up to Jesus when he was sitting in the boat. Perhaps we should understand by this that they had gotten into the boat with him a short while before and were now standing there asking him to interpret the parable.

Source: COMMENTARY ON MATTHEW 2.13.10
[AD 430] Augustine of Hippo on Matthew 13:10-17
(Quæst. in Matt. q. 14.) Otherwise; They have shut their eyes lest they should see with their eyes, that is, themselves were the cause that God shut their eyes. For another Evangelist says, We hath blinded their eyes. But is this to the end that they should never see? Or that they should not see so much as this, that becoming discontent with their own blindness and bewailing themselves, should so be humbled, and moved to confession of their sins and pious seeking after God. For Mark thus expresses the same thing, Lest they should be converted, and their sins should be forgiven them. From which we learn, that by their sins they deserved not to understand; and that yet this was allowed them in mercy that they should confess their sins, and should turn, and so merit to be forgiven. But when John relating this expresses it thus, Therefore they could not believe because Esaias said again, He hath blinded their eyes and hardened their heart, that they should not see with their eyes, and understand with their heart, and be converted, and I should heal them, (John 12:39) this seems to be opposed to this interpretation, and to compel us to take what is here said, Lest they should see with their eyes, not as though they might come to see after this fashion, but that they should never see at all; for he says it plainly, That they should not see with their eyes. And that he says, Therefore they could not believe, sufficiently shows that the blindness was not inflicted, to the end that moved thereby, and grieving that they understood not, they should be converted through penitence; for that they could not, unless they had first believed, and by believing had been converted, and by conversion had been healed, and having been healed understood; but it rather shows that they were therefore blinded that they should not believe. For he speaks most clearly, Therefore they could not believe. But if it be so, who would not rise up in defence of the Jews, and pronounce them to be free from all blame for their unbelief? For, Therefore they could not believe, because he hath blinded their eyes. But because we must rather believe God to be without fault, we are driven to confess that by some other sins they had thus deserved to be blinded, and that indeed this blinding prevented them from believing; for the words of John are these, They could not believe, because that Esaias said again, He hath blinded their eyes. It is in vain then to endeavour to understand it that they were therefore blinded that they should be converted; seeing they could not be converted because they believed not; and they could not believe because they were blinded. Or perhaps we should not say amiss thus—that some of the Jews were capable of being healed, but that being puffed up with so great swelling pride, it was good for them at first that they should not believe, that they might understand the Lord speaking in parables, which if they did not understand they would not believe; and thus not believing on Him, they together with the rest who were past hope crucified Him; and at length after His resurrection, they were converted, when humbled by the guilt of His death they loved Him the more because of the heavy guilt which had been forgiven them; for their so great pride needed such an humiliation to overcome it. This might indeed be thought an inconsistent explanation, did we not plainly read in the Acts of the Apostles that thus it was. This then that John says, Therefore they could not believe, because he hath blinded their eyes that they should not see, (Acts 2:37) is not repugnant to our holding that they were therefore blinded that they should be converted; that is to say, that the Lord's meaning was therefore purposely clothed in the obscurities of parables, that after His resurrection they might turn them to wisdom with a more healthy penitence. For by reason of the darkness of His discourse, they being blinded did not understand the Lord's sayings, and not understanding them, they did not believe on Him, and not believing on Him they crucified Him; thus after His resurrection, terrified by the miracles that were wrought in His name, they had the greater compunction for their great sin, and were more prostrated in penitence; and accordingly after indulgence granted they turned to obedience with a more ardent affection. Notwithstanding, some there were to whom this blinding profited not to conversion.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:10-17
These ears to hear, are ears of the mind, to understand namely and do those things which are commanded.

The Evangelist therefore says, came to him, to express that they eagerly enquired of Him; or they might indeed approach Him bodily, though the space between them was small.

To you, I say, who adhere to Me, and believe in Me. By the mystery of the kingdom of heaven, He intends the Gospel doctrine. To them, that is, to them that are without, and who would not believe on Him, the Scribes namely and Pharisees, and to the rest who continue in unbelief, it is not given. Let us then, with the disciples, come unto the Lord with a pure heart, that He may think us worthy to interpret to us the evangelic teaching; according to that, They who draw near to his feet, shall receive of his doctrine. (Deut. 33:3)

He that has a desire to read, shall have given to him power to understand, and whoso has not desire to read, that understanding which by the bounty of nature he seems to have, even that shall be taken from him. Or, whoso has charity, to him shall be given the other virtues also; and from him who has not charity, the other virtues likewise shall be taken away, for without charity there can be nothing good.

And it should be noted, that not only what He spake, but also what He did, were parables, that is, signs of things spiritual, which He clearly shows when He says, That seeing they may not see; but words are heard and not seen.

In all the clauses the word 'not' must be understood; thus; That they should not see with their eyes, and should not hear with their ears, and should not understand with their heart, and should not be converted, and I should heal them.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:10-17
The heart of the Jews is made gross with the grossness of wickedness, and through the abundance of their sins they hear hardly the Lord's words, because they have received them ungratefully.

Also Isaiah and Micah, and many other Prophets, saw the glory of the Lord; and were thence called 'seers.'

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 13:10-17
(ap. Anselm.) The disciples understanding that the things which were spoken by the Lord to the people were obscure, desired to hint to Him that He should not speak in parables to them. And his disciples came to him, and said, Why speakest thou to them in parables?

(non occ.) That is; With the hearing ye shall hear words, but shall not understand the hidden meaning of those words; seeing ye shall see My flesh indeed, but shall not discern the divinity.

(ap. Anselm.) so then the eyes of them that see, and will not believe, are miserable, but your eyes are blessed; whence it follows; Blessed are your eyes, for they see, and your ears, for they hear.

(ord.) The mind is called an eye, because it is intently directed upon what is set before it to understand it; and an ear, because it learns from the teaching of another.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 13:11
What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

Source: The Prescription Against Heretics
[AD 407] John Chrysostom on Matthew 13:11
And how can it be reasonable, says one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it has its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man.

But do thou mark this, I pray you; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.
[AD 407] John Chrysostom on Matthew 13:11
But this He said, not bringing in necessity, or any allotment made causelessly and at random, but implying them to be the authors of all their own evils, and wishing to represent that the thing is a gift, and a grace bestowed from above.

It by no means follows, however, because it is a gift, that therefore free will is taken away; and this is evident from what comes after. To this purpose, in order that neither the one sort may despair, nor the other grow careless, upon being told that it is given, He signifies the beginning to be with ourselves.
[AD 220] Tertullian on Matthew 13:12
Now, if from the very first "the natural man, not receiving the things of the Spirit of God," has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" -such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience-what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer.

Source: Against Marcion Book II
[AD 407] John Chrysostom on Matthew 13:12
And although the saying be full of much obscurity, yet it indicates unspeakable justice. For what He says is like this: When any one has forwardness and zeal, there shall be given unto him all things on God's part also: but if he be void of these, and contribute not his own share, neither are God's gifts bestowed. For even what he seems to have, so He says, shall be taken away from him; God not so much taking it away, as counting him unworthy of His gifts. This we also do; when we see any one listening carelessly, and when with much entreaty we cannot persuade him to attend, it remains for us to be silent. For if we are still to go on, his carelessness is aggravated. But him that is striving to learn, we lead on, and pour in much.

And well said He, Even that which he seems to have. For he has not really even this.

Then He also made what He had said more distinct, pointing out the meaning of, To him that has, shall be given, but from him that has not, even that which he seems to have, shall be taken away.
[AD 407] John Chrysostom on Matthew 13:12
Although the saying is quite obscure, it indicates unspeakable justice. For what Christ is saying is something like this: When anyone has zeal and eagerness, there will be given to him on God’s part all things sufficient for his needs. But if he lacks any responsiveness and is not ready to contribute his own share, neither are God’s gifts bestowed. In that case even “what he seems to have,” so Jesus says, “shall be taken away from him.” Here it is not so much God taking something away from him as it is his own unreadiness to receive these gifts.We ourselves do this all the time. When we see someone listening carelessly and when with much effort we cannot persuade him to listen at all, then it remains for us to be silent. For if we continue, even his carelessness is aggravated. But for someone who is striving to learn, we lead on and pour in much.

Source: THE GOSPEL OF MATTHEW, HOMILY 45.1
[AD 420] Jerome on Matthew 13:12
(Verse 12.) For whoever has, more will be given to him, and he will have an abundance; but whoever does not have, even what he has will be taken away from him. Those who have the ability to judge are given more, and those who do not have it, lose even what they seem to have: but what the apostles have in Christ, namely faith, is granted to them even if they have fewer virtues. But to the Jews who do not believe in the Son of God, even what good they possess by nature is taken away. For those who do not have wisdom, they cannot understand anything wisely.

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 13:12
In people who are teachable and well disposed for receiving the divine words the Holy Spirit will make his abode, increasing in them his gifts. But in those who have acquired only a tiny spark of light and have been negligent even with that, even the little that they formerly had becomes utterly quenched and is taken from them. This is what some Jews have experienced, who received a light from the law but gained no increase from it. When the Truth arrived, they became dim-sighted toward it; even what they had has been taken away.

Source: FRAGMENT 165
[AD 1107] Theophylact of Ohrid on Matthew 13:12
The disciples found great obscurity in the words spoken by Christ, and being solicitous of the common people came to Him and asked the question. And He said, "It is given unto you to know the mysteries," that is, since you have willingness and zeal to learn, it is given to you. But to those who do not have zeal, it is not given. For it is he that asks who receives. Ask, therefore, He says, and it will be given to you. See here how the Lord told the parable and only the disciples, who asked, received. So we can truly say that to him who has zeal, knowledge is given and in abundance. But from him who does not have zeal and a worthy mind, even that which he imagines he has will be taken away. That is to say, if he has even the slightest spark of good, he extinguishes it if he does not blow on it with the Spirit and spiritual deeds, and kindle it.
[AD 407] John Chrysostom on Matthew 13:13
It were meet then, one may say, to have opened their eyes, if they see not. Nay, if the blindness were natural, it were meet to open them; but because it was a voluntary and self-chosen blindness, therefore He said not simply, They see not, but, seeing, they see not; so that the blindness is of their own wickedness. For they saw even devils cast out, and said, By Beelzebub, prince of the devils, He casts out the devils. Matthew 12:14 They heard Him guiding them unto God, and evincing His great unanimity with Him, and they say, This man is not of God. John 9:16 Since then the judgment they pronounced was contrary both to their sight and hearing, therefore, says He, the very hearing do I take away from them. For they derive thence no advantage, but rather greater condemnation. For they not only disbelieved, but found fault also, and accused, and laid snares. However, He says not this, for it is not His will to give disgust in accusing them. Therefore neither at the beginning did He so discourse to them, but with much plainness; but because they perverted themselves, thenceforth He speaks in parables.
[AD 420] Jerome on Matthew 13:13-14
(Verse 13, 14.) Therefore, I speak to them in parables, because seeing, they do not see, and hearing, they do not hear, nor do they understand; so that the prophecy of Isaiah may be fulfilled in them, which says: You will indeed hear but never understand, and you will indeed see but never perceive. This applies to those who stand on the shore and are separated from Jesus, and despite the loud noise of the waves, they do not hear what is being said clearly; and the prophecy of Isaiah is fulfilled in them: You will indeed hear but never understand, and you will indeed see but never perceive (Isaiah 6:9). These things are prophesied about the crowds, which stand on the shore, and do not deserve to hear the word of God. Let us therefore approach with the disciples to Jesus, and let us ask him for the explanation of the parable, lest we seem to have ears and eyes in vain with the crowds.

Source: Commentary on Matthew
[AD 428] Theodore of Mopsuestia on Matthew 13:13
It was frequently his habit to make use of parables for at least two reasons: either because he would be speaking about things unseen, so as, by the parable, to make invisible things seen, so far as this was possible. Or it was because of the unworthiness of the hearers, when nothing beneficial would come to them from the things that were said. But there was another, third cause for parables. Frequently, when he was saying something by way of refutation, he would by means of a parable temper the harshness of the refutations for the sake of the hearers, as when he tells the parable of the vineyard and says that “he will miserably destroy those evil men” and “will rent out his vineyard to others.” In saying these things to the Pharisees, Jesus clearly avoided harsh language.

Source: FRAGMENT 73.13
[AD 1107] Theophylact of Ohrid on Matthew 13:13
Take heed. Here the problem is solved of those who say that some are evil by nature, or by God’s intent. For they argue that Christ Himself said, "It is given unto you to know the mysteries, but to the Jews it is not given." But we say, with God, to those who speak such things, that God makes everyone by nature to understand what is necessary. For God "enlighten-eth every man that cometh into the world" (Jn. 1:9). But it is our own will and inclination that casts us into darkness. This is made clear even here. For Christ says that although they see by nature, that is, they were created by God to understand, they by their own choice do not see. And hearing, that is, by nature created by God to hear and to understand, they by their own choice do not hear, nor do they understand. Tell me, did they not see the miracles of Christ? Yes, they did, but they made themselves blind and condemned Him. So this is the meaning of "seeing they see not." Then He brings forward the prophet as further witness to His argument.
[AD 407] John Chrysostom on Matthew 13:14
Do you see the prophet likewise, accusing them with this same accuracy? For neither did He say, You see not, but You shall see and not perceive; nor again, You shall not hear, but You shall hear and not understand. So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear, but also heard heavily, and they did this.
[AD 407] John Chrysostom on Matthew 13:14
After this, lest any one should suppose his words to be a mere accusation and lest people should say, “Being our enemy he is bringing these charges and calumnies against us,” Jesus introduces the prophet Isaiah. The prophet pronounced the same judgment as Jesus himself: “With them indeed is fulfilled the prophecy of Isaiah, which says, ‘You shall indeed hear but never understand, and you shall indeed see but never perceive.’ ” So it is the prophet himself who accuses them with the same precise point. He did not say “You see not” but “You shall indeed see but never perceive.” He did not say “You do not hear” but “You shall indeed hear but never understand.” So they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear but also “heard heavily,” and they did this, he said, “lest they should turn for me to heal them.” Thus he described their aggravated wickedness and their determined defection from him. But he said this to draw them closer to him, and to provoke them and to signify that if they would convert he would heal them. It is much as if one should say, “He would not look at me, and I thank him; for if he had given me even a glance, I would straightway have given in.” He spoke in this way to signify how he would wish to have been reconciled. He implied that both their conversion was possible and that upon their repentance they might be saved. It was not for his own glory alone, but for their salvation, that he was doing all things.For if it had not been his will that they should hear and be saved, he would have remained silent and would not have spoken in parables. But now in this very manner he stirs them up, even by speaking under a veil. “For God does not will the death of the sinner but that he should turn to him and live.”

Source: THE GOSPEL OF MATTHEW, HOMILY 45.1-2
[AD 367] Hilary of Poitiers on Matthew 13:15
Faith perceives the mysteries of the kingdom. A person will make progress in those things he has been immersed in and will abound with an increase in that progress. But in those things he has not been immersed in, even that which he has shall be taken away from him. In other words, he suffers the loss of the law from the loss of his faith. Lacking faith, the people of the law lost even the efficacy of the law. Therefore, gospel faith receives a perfect gift, because it enriches with new fruit those things that have been undertaken. But once it is rejected, even the help of one’s former means of support is taken away.

Source: Commentary on Matthew 13.2
[AD 407] John Chrysostom on Matthew 13:15
Lest at any time they should be converted, and I should heal them; describing their aggravated wickedness, and their determined defection from Him. And this He says to draw them unto Him, and to provoke them, and to signify that if they would convert He would heal them: much as if one should say, He would not look at me, and I thank him; for if he had vouchsafed me this, I should straightway have given in: and this he says, to signify how he would have been reconciled. Even so then here too it is said, Lest at any time they should convert, and I should heal them; implying that both their conversion was possible, and that upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things.

For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. For God wills not the death of the sinner, but that he should turn unto Him and live.
[AD 420] Jerome on Matthew 13:15
He gives reasons why seeing they do not see and hearing they do not hear. He says, “The heart of this people has been hardened … and with their ears they have been hard of hearing.” And lest we think that their hardness of heart and hearing are natural and not voluntary, Jesus alludes to the fault of the will and says, “They have closed their eyes, lest at any time they see with their eyes, and hear with their ears, and understand with their mind, and be converted, and I heal them.” Therefore with closed eyes they who are unwilling to perceive the truth hear in parables and in riddles.

Source: COMMENTARY ON MATTHEW 2.13-15
[AD 420] Jerome on Matthew 13:15
(Verse 15) For the heart of this people has become fat, and with their ears they have heard heavily. They see without seeing, and hear without hearing. For the heart of this people has become fat, and with their ears they have heard heavily. And lest we think that the thickness of the heart and the heaviness of the ears are natural, not voluntary, he adds the fault of their own judgment and says:

And they closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them. But blessed are your eyes, for they see: and your ears, for they hear. For amen I say to you, many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them.

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 13:15
To say “lest at any time they should turn and I should heal them” points to a hardened intractability.… For he speaks in this way in order to save them, since [otherwise] he ought rather to have said nothing but have been silent, except that it is not for his own glory’s sake but for their salvation that Jesus does everything.

Source: FRAGMENT 166
[AD 1107] Theophylact of Ohrid on Matthew 13:15
,

Do you see what the prophecy (Is. 6:9-10) is saying? You do not understand, not because I created your heart fat and dull, but because it has grown fat, although it is obvious that before it was fine and subtle. For something which grows fat was first thin. And when their heart had grown fat, then they closed their eyes. He did not say that God closed their eyes, but they did, of their own choice. They did this, He says, so that they would not turn back and be healed by Me. For they chose evil and went to great lengths to remain unhealed and unrepentant.
[AD 407] John Chrysostom on Matthew 13:16
For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He says to the apostles, But blessed are your eyes, for they see, and your ears, for they hear; Matthew 13:16 not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment.

Do you see that, unto you it is given, was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? Nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, They heard heavily.
[AD 420] Jerome on Matthew 13:16
(Verse 16) But blessed are your eyes, for they see; and your ears, for they hear. Unless we had read above about auditors called to understanding, with the Savior saying: "He who has ears to hear, let him hear," we would now think that the eyes and ears that receive blessedness are understood as bodily (or physical). But to me, those blessed eyes seem to be the ones that can recognize the sacraments of Christ, and those ears that Jesus commanded to be lifted up on high so that they may behold the gleaming wheat fields (John 4:9); and those blessed ears of which Isaiah speaks: "The Lord has opened my ear" (Isaiah 50:5).

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 13:16
He blesses them, accordingly, as hearers of the Son’s voice and as having been made ready to see him, through whom and in whom they saw, intellectually, the nature of God and the Father. Of these things the saints of old were accounted worthy, those, namely, who most completely possess a joy in good things.

Source: FRAGMENT 167
[AD 202] Irenaeus on Matthew 13:17
For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass — thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account "He also descended into the lower parts of the earth," [Ephesians 4:9] to behold with His eyes the state of those who were resting from their labours, in reference to whom He did also declare to the disciples: "Many prophets and righteous men have desired to see and hear what you see and hear." [Matthew 13:17]

Source: Against Heresies (Book IV, Chapter 22), Section 1
[AD 367] Hilary of Poitiers on Matthew 13:17
He teaches the blessedness of the apostolic times to those whose eyes and ears are fortunate to look upon and hear the salvation of God. These are the prophets and the righteous who have longed to see and hear the fulfillment of the expected times. They share in the joy of that expectation reserved for the apostles.

Source: Commentary on Matthew 13.3
[AD 407] John Chrysostom on Matthew 13:17
But not such were these; wherefore He also blessed them. And in another way too He assures them again.

my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly.

Do you see how again He connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them.
[AD 407] John Chrysostom on Matthew 13:17
Hom. xiv: Wherein it is worthy admiration, that the disciples who desire to learn of Him, know when they ought to ask Him, for they do not this before the multitude. This Matthew declares, when he says, “And they came to him;” and Mark more expressly says, that “they came to him when he was alone.”
And observe moreover their goodness, how great their thought for others, that they enquire about what concerns others, before what relates to themselves. For they say not, "Why speakest thou to us in parables?" but “to them. And he answered and said unto them, Because it is given to you to know the mystery of the kingdom of heaven.”
In saying this, He does not imply any necessity or fate, but shows at once, that they, to whom it is not given, are the cause of all their own miseries, and yet that the knowledge of the Divine mysteries is the gift of God, and a grace given from above. Yet this does not destroy free will, as is manifest from what follows; for to prevent that either these should despair, or those be remiss, when they hear that “to you it is given,” He shows that the beginning of allays with ourselves, and then He adds, “For whoso hath, to him shall be given, and he shall abound; and who so hath not, from him shall be taken what he hath.” As much as to say, Whoso has the desire and the zeal, to him shall be given all those things which are of God; but whoso lacketh these, and does not contribute that part that pertains to him, to him neither are the things which are of God given, but even those things that he hath are taken from him; not because God takes them away, but because he hath made himself unworthy of those that he has. Wherefore we also, if we see any hearkening carelessly, and having exhorted him to attend, he do not heed us, let us be silent; for should we persevere in urging him, his slothfulness will be the more charged against him. But him that is zealous to learn, we draw onwards, pouring forth many things. And He well said according to another Evangelist, “That which he see meth to have;” for, in truth, he has not even that he has.
But that what He had said might be made more manifest He adds, “Therefore speak unto them in parables, because seeing they see not, and hearing they hear not, neither do they understand.” Had this been a natural blindness, He ought to have opened their eyes; but forasmuch as it is voluntary, therefore He said not simply, "They see not," but, “Seeing they see not.” For they had seen the demons going out, and they said, “He casts out demons by Beelzebub;” they heard that He drew all men to God and they say, “This man is not of God.” Therefore because they spake the very contrary to what they saw and heard, to see and to hear is taken from them; for they profit nothing, but rather fall under judgment. For this reason He spake to them at first not in parables, but with much clearness; but because they perverted all they saw and heard, He now speaks in parables.
And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, “That there might be fulfilled in them the prophecy of Isaiah, who said, With the hearing ye shall hear and shall not understand, and seeing ye shall see and shall not behold.”.
This He said because they had taken away their own sight and hearing, shutting their eyes, and hardening their hearts. For not only did they not hear at all, but they heard obtusely, as it follows, “The heart of this people is waxed gross, and they have heard hardly with their ears.”.
Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, “And be converted, and I should heal them;” which shows that if they would be converted, they should behealed. As if one should say, If he would ask me I would immediately forgive him, this would point out how he might be reconciled; so here when He says, "Lest they should be converted and I should heal them,” He shows that it was possible they should be converted, and having done penitence should be saved.
These things then which the Apostles saw and heard, are such as His presence, His voice, His teaching. And in this He sets them before not the evil only, but even before the good, pronouncing them more blessed than even the righteous men of old. For they saw not only what the Jews saw not, but also what the righteous men and Prophets desired to see, and had not seen. For they had beheld these things only by faith, but these by sight, and even yet more clearly. You see how He identifies the Old Testament with the New, for had the Prophets been the servants of any strange or hostile deity, they would not have desired to see Christ.
[AD 407] John Chrysostom on Matthew 13:17
Do you see that what has been given them is a free gift? Yet they would not have been blessed unless they had cooperated with the gift with well doing of their own. Do not tell me this is spoken obscurely. Those who did not hear might have come and asked him for further clarification, as the disciples did. But they did not will to do so, being careless and apathetic. Why do I say that they did not will to do this? They were doing the very opposite, not only disbelieving, not only not listening, but even waging war. They were disposed to be very bitter against all he said. So Jesus brings before them the charge of the prophet: “Their ears were unwilling to hear.”But the hearers were not like this, and this is why they were blessed. In yet another way he assures them again, saying, “Many prophets and righteous people longed to see what you see and did not see it, and to hear what you hear and did not hear it,” that is, hear of my coming, my miracles, my voice, my teaching. Here he compares the hearers to the nonhearers. He affirms the hearers as blessed not only because they have seen what the prophets did not see but even what those of old desired to see but did not. For they indeed beheld by faith only, but these were beholding by sight too, and much more distinctly.
Do you see once again how Christ connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them.

Source: THE GOSPEL OF MATTHEW, HOMILY 45.2
[AD 420] Jerome on Matthew 13:17
It seems that what he said elsewhere runs counter to this point: “Abraham desired to see my day. He saw it and rejoiced.” He did not say all the prophets and righteous people desired to see what you see, but many. Among many it may be that some see and some do not see, although in our interpretation we seem to be making a distinction between the merits of the saints. Therefore Abraham saw dimly as though in a mirror, but you now have and hold your Lord and question him freely and eat with him.

Source: COMMENTARY ON MATTHEW 2.13.17
[AD 420] Jerome on Matthew 13:17-18
(Verse 17, 18.) Truly I say to you, many prophets and righteous men desired to see what you see, and did not see; and to hear what you hear, and did not hear. Therefore, listen to the parable of the sower. It seems that this passage is contrary to what is said elsewhere: Abraham desired to see my day, and he saw it, and rejoiced (John 8:56). However, it is not said that all the prophets and righteous men desired to see what you see, but many. Among many, it can happen that some have seen it, while others have not seen it: although even in this interpretation is dangerous, as we seem to make any discretion among the merits of the saints. Therefore Abraham saw in an enigma, he did not see in form: but you hold him in the present, and you have your Lord, and you question him at will, and you dine with him.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:17
Even the physical eyes and ears of the apostles are blessed. But even more so are their spiritual eyes and ears worthy of blessedness, because they recognized the Christ. He esteems them more highly than the prophets because the prophets saw the Christ only spiritually, while the apostles saw Him both spiritually and physically. But also because the prophets were not deemed worthy of such great mysteries and knowledge as were the apostles. In two ways, then, the apostles surpass the prophets: that they saw Christ bodily and that they were initiated into a deeper, more spiritual, understanding of the divine mysteries. Then He explains the parable to the disciples, saying:
[AD 407] John Chrysostom on Matthew 13:18-23
These things then which the Apostles saw and heard, are such as His presence, His voice, His teaching. And in this He sets them before not the evil only, but even before the good, pronouncing them more blessed than even the righteous men of old. For they saw not only what the Jews saw not, but also what the righteous men and Prophets desired to see, and had not seen. For they had beheld these things only by faith, but these by sight, and even yet more clearly. You see how He identifies the Old Testament with the New, for had the Prophets been the servants of any strange or hostile Deity, they would not have desired to see Christ.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:18
Hear ye therefore the parable of the sower, Matthew 13:18 says He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other.

Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, unless one bring forth an hundred, he is an outcast; but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. And this He said, making out salvation to be easy.
[AD 420] Jerome on Matthew 13:18-23
Note that which is said, is straightway offended. There is then some difference between him who, by many tribulations and torments, is driven to deny Christ, and him who at the first persecution is offended, and falls away, of which He proceeds to speak, That which is sown among thorns. To me He seems here to express figuratively that which was said literally to Adam; Amidst briers and thorns thou shalt eat thy bread, (Gen. 3:18) that he that has given himself up to the delights and the cares of this world, eats heavenly bread and the true food among thorns.

And it is elegantly added, The deceitfulness of riches choke the word; for riches are treacherous, promising one thing and doing another. The tenure of them is slippery as they are borne hither and thither, and with uncertain step forsake those that have them, or revive those that have them not. Whence the Lord asserts, that rich men hardly enter into the kingdom of heaven, because their riches choke the word of God, and relax the strength of their virtues.

And it is to be noted, that as in the bad ground there were three degrees of difference, to wit, that by the way side, the stony and the thorny ground; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty-fold. And in this as in that, not the substance but the will is changed, and the hearts as well of the unbelieving as the believing receive seed; as in the first case He said, Then cometh the wicked one, and carrieth off that which is sown in the heart; and in the second and third case of the bad soil He said, This is he that heareth the word. So also in the exposition of the good soil, This is he that heareth the word. Therefore we ought first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty.

(vid. Cyp. Tr. iv. 12.) Or, The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock.

(Ep. 48. 2.) For the joining together of the hands, as it were in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginitya.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:18-19
“The wicked one comes and snatches away what has been sown in his heart.” The wicked one snatches away the good seed. You must also understand that it was sown in the heart. The diversity of soils stands for the diversity of the souls of believers. “And when trouble and persecution come because of the word, he at once falls away.” Notice what was said: “He at once falls away.” Hence there is some distance between the one who is constrained by many troubles and sufferings to deny Christ and the one who in the face of persecution immediately falls away and succumbs.

Source: COMMENTARY ON MATTHEW 2.13.19-21
[AD 430] Augustine of Hippo on Matthew 13:18-23
(De Gen. ad lit. viii. 4.) It is certain that the Lord spoke the things which the Evangelist has recorded; but what the Lord spake was a parable, in which it is never required that the things contained should have actually taken place.

(De Civ. Dei, xxi. 27.) Some think that this is to be understood as though the saints according to the degree of their merits delivered some thirty, some sixty, some an hundred persons; and this they usually suppose will happen on the day of judgment, not after the judgment. But when this opinion was observed to encourage men in promising themselves impunity, because that by this means all might attain to deliverance, it was answered, that men ought the rather to live well, that each might be found among those who were to intercede for the liberation of others, lest these should be found to be I so few that they should soon have exhausted the number allotted to them, and thus there would remain many unrescued from torment, among whom might be found all such as in most vain rashness had promised themselves to reap the fruits of others.

(Quæst. Ev. i. 9.) Otherwise; There is fruit an hundred-fold of the martyrs because of their satiety of life or contempt of death; a sixty-fold fruit of virgins, because they rest not warring against the use of the flesh; for retirement is allowed to those of sixty years' age after service in war or in public business; and there is a thirty-fold fruit of the wedded, because theirs is the age of warfare, and their struggle is the more arduous that they should not be vanquished by their lusts. Or otherwise; We must struggle with our love of temporal goods that reason may be master; it should either be so overcome and subject to us, that when it begins to rise it may be easily repressed, or so extinguished that it never arises in us at all. Whence it comes to pass, that death itself is despised for truth's sake, by some with brave endurance, by others with content, and by others with gladness—which three degrees are the three degrees of fruits of the earth—thirty-fold, sixty-fold, and an hundred-fold. And in one of these degrees must one be found at the time of his death, if any desires to depart well out of this life.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:18-23
In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God's word which is sown in their heart, is by dæmons straightway carried off, as it were the seed dropped by the way side. It follows, That which is sown upon the rock, is he that heareth the word, &c. For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself.

And it should be known, that in these three sorts of bad soil are comprehended all who can hear the word of God, and yet have not strength to bring it forth unto salvation. The Gentiles are excepted, who were not worthy even to hear it. It follows, That which is sown on the good ground. The good ground is the faithful conscience of the elect, or the spirit of the saints which receives the word of God with joy and desire and devotion of heart, and manfully retains it amid prosperous and adverse circumstances, and brings it forth in fruit; as it follows, And brings forth fruit, some a hundred-fold, some sixty-fold, some thirty-fold.

The thirty-fold then is borne of him who teaches faith in the Holy Trinity; the sixty-fold of him who enforces the perfection of good works; (for in the number six this world was completed with all its equipments;) (Gen. 2:1) while he bears the hundred-fold who promises eternal life. For the number one hundred passes from the left hand to the right; and by the left hand the present life is denoted, by the right hand the life to come. Otherwise, the seed of the word of God brings forth fruit thirty-fold when it begets good thoughts, sixty-fold when good speech, and an hundred-fold when it brings to the fruit of good works.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:18-23
Rightly are they called thorns, because they lacerate the soul by the prickings of thought, and do not suffer it to bring forth the spiritual fruit of virtue.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 13:18-23
(ap. Anselm.) He had said above, that it was not given to the Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, Hear ye therefore the parable of the sower, ye to whom are committed the mysteries of heaven.

(ap. Anselm.) He proceeds then expounding the parable; Every man who hears the word of the kingdom, that is, My preaching which avails to the acquiring the kingdom of heaven, and understandeth it not; how he understands it not, is explained by, for the evil one—that is the Devil—cometh and taketh away that which is sown in his heart; every such man is that which is sown by the way side. And note that that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says carrieth away that which is sown, we must understand it of the seed; that which follows, is sown by the way side, is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:19
And thou then, are you unable to practise virginity? Be chaste in marriage. Are you unable to strip yourself of your possessions? Give of your substance. Can you not bear that burden? Share your goods with Christ. Are you unwilling to yield Him up all? Give Him but the half, but the third part. He is your brother, and joint-heir, make Him joint-heir with you here too. Whatsoever you give Him, you will give to yourself. Do you not hear what says the prophet? Them that pertain to your seed you shall not overlook. But if we must not overlook our kinsmen, much less our Lord, having towards you, together with His authority as Lord, the claim also of kindred, and many more besides. Yea, for He too has made you a sharer in His goods, having received nothing of you, but having begun with this unspeakable benefit. What then can it be but extreme senselessness, not even by this gift to be made kind towards men, not even to give a return for a free gift, and less things for greater? Thus whereas He has made you heir of Heaven, do you not impart to Him even of the things on earth? He, when you had done no good work, but were even an enemy, reconciled you: and do you not requite Him, being even a friend and benefactor?

Yet surely, even antecedently to the kingdom, and to all the rest, even for the very fact of His giving, we ought to feel bound to Him. For so servants too, when bidding their masters to a meal, account themselves not to be giving but receiving; but here the contrary has taken place: not the servant the Lord, but the Lord has first bidden the servant unto His own table; and do you not bid Him, no not even after this? He first has introduced you under His own roof; do you not take Him in, so much as in the second place? He clad you, being naked; and do you not even after this receive Him being a stranger? He first gave you to drink out of His own cup, and do you not impart to Him so much as cold water? He has made you drink of the Holy Spirit, and do you not even soothe His bodily thirst? He has made you drink of the Spirit, when you were deserving of punishment; and do you neglect Him even when thirsty, and this when it is out of His own, that you are to do all these things? Do you not then esteem it a great thing, to hold the cup out of which Christ is to drink, and to put it to His lips? Do you see not that for the priest alone is it lawful to give the cup of His blood? But I am by no means strict about this, says He; but though yourself should give, I receive; though thou be a layman, I refuse it not. And I do not require such as I have given: for not blood do I seek, but cold water. Consider to whom you are giving drink, and tremble. Consider, you have become a priest of Christ, giv ing with your own hand, not flesh but bread, not blood, but a cup of cold water. He clothed you with a garment of salvation, and clothed you by Himself; do thou at least by your servant clothe Him. He made you glorious in Heaven, do thou deliver Him from shivering, and nakedness, and shame. He made you a fellow-citizen of angels, do thou impart to Him at least of the covering of your roof, give house-room to Him at least as to your own servant. I refuse not this lodging and that, having opened to you the whole Heaven. I have delivered you from a most grievous prison; this I do not require again, nor do I say, deliver me; but if you would look upon me only, when I am bound, this suffices me for refreshment. When thou were dead, I raised you; I require not this again of you, but I say, visit me only when sick.

Now when His gifts are so great, and His demands exceeding easy, and we do not supply even these; what deep of hell must we not deserve? Justly shall we depart into the fire that is prepared for the devil and his angels, being more insensible than any rock. For how great insensibility is it, tell me, for us, who have received, and are to receive so much, to be slaves of money, from which we shall a little while hence be separated even against our will? And others indeed have given up even their life, and shed their blood; and do you not even give up your superfluities for Heaven's sake, for the sake of so great crowns?

And of what favor can you be worthy? Of what justification? Who in your sowing of the earth, gladly pourest forth all, and in lending to men at usury sparest nothing; but in feeding your Lord through His poor art cruel and inhuman?

Having then considered all these things, and calculated what we have received, what we are to receive, what is required of us, let us show forth all our diligence on the things spiritual. Let us become at length mild and humane, that we may not draw down on ourselves the intolerable punishment. For what is there that has not power to condemn us? Our having enjoyed so many and such great benefits; our having no great thing required of us; our having such things required, as we shall leave here even against our will; our exhibiting so much liberality in our worldly matters. Why each one of these, even by itself, were enough to condemn us; but when they all meet together, what hope will there be of salvation?

In order then that we may escape all this condemnation, let us show forth some bounty towards those who are in need. For thus shall we enjoy all the good things, both here, and there; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
[AD 420] Jerome on Matthew 13:19
(Verse 19.) Everyone who hears the word of the kingdom and does not understand it. By saying this beforehand, he exhorts us to listen more attentively to what is being said.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:19
. He urges us to understand what is spoken by those who teach, lest we too be like those who are "by the way side." For it may be said, since Christ is the way, those who are outside of Christ are by the way side. For they are not in the way, but outside of the way.
[AD 253] Origen of Alexandria on Matthew 13:20-21
Not all the Gospel writers use the same terms in reporting this parable. Matthew wrote of “the evil one,” Mark of “Satan,” and Luke of “the devil.” The phrases “by the wayside” and “in the path” are not quite the same thing. Weigh in the allusion of the statement “I am the way.” Both Matthew and Mark say, most felicitously, that the word was sowed “on stony ground,” not upon a “stone.”Now to all that which is “by the wayside,” the words “those who do not understand” apply. But to the good ground these words apply: “This is he who hears the word and understands it.” Perhaps then those seeds that fall “on stony ground” and those that fall “among thorns” fall between the people without knowledge and those who understand. This then is an exhortation to meditate diligently upon the faculty of perception. If the seed of the one who is dense is snatched away, the seed of intellect ought to be taken up and covered in the ground of memory, so that it may spread forth roots and may not be found naked or snatched away by the spirits of wickedness.

Source: FRAGMENT 291
[AD 407] John Chrysostom on Matthew 13:20
Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these.
[AD 420] Jerome on Matthew 13:20-21
He comes, the wicked one, and snatches away what was sown in his heart; this is the one who was sown along the path. And as for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. The wicked one snatches away the good seed. And understand at the same time what was sown in the heart, and the diversity of the soil of the souls of believers.

But in fact, through tribulation and persecution, he is continuously stumbled because of the word. Pay attention to what has been said, he is continuously stumbled. Therefore, there is some distance between him who is compelled to deny Christ by many tribulations and punishments, and him who is immediately stumbled and falls at the first persecution.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:21
He speaks of tribulation because there are many who, when they are hard-pressed by their parents, or by some misfortunes, immediately blaspheme. And of persecution, on account of those who fall into the hands of tyrants.
[AD 253] Origen of Alexandria on Matthew 13:22
“The deceitfulness of riches chokes,” and so does the speech of heretics. The rich are liars, contrasted with “the poor, righteous person,” who is poor in speech and knowledge but righteous in life. The “care of all the churches” of which the apostle speaks is distinguished from the “care of this world.” One suffers from these worldly cares when one does not rejuvenate one’s own soil but receives the word without paying attention and sprouts up thorns, with which the earth was cursed because of the disobedience of Adam. He heard of the “thorns and thistles it shall produce for you,” “whose end is to be burned.” For these are not sown but spring forth of themselves. They “choke the word” of God through troubles and whims. One who knows truly both understands and bears fruit. But if anyone seems to understand without bearing fruit, one does not understand. If one seems to bear fruit without understanding, one does not bear fruit. This displays the variety of levels of virtue spoken of in the text: “sixtyfold and thirtyfold and a hundredfold.” Virtue’s strictness is not exhibited by everyone to the same degree. Some care less about it, some more.

Source: FRAGMENTS 294-95
[AD 407] John Chrysostom on Matthew 13:22
In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, because it had no root); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if you will, to check this evil growth, and to make the right use of our wealth. Therefore He said not, the world, but the care of the world; nor riches, but the deceitfulness of riches.

Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate.

And well has He said, The deceitfulness of riches. For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality.

Having therefore spoken of the ways of destruction, afterwards He mentions the good ground, not suffering them to despair, but giving a hope of repentance, and indicating that it is possible to change from the things before mentioned into this.

And yet if both the land be good, and the Sower one, and the seed the same, wherefore did one bear a hundred, one sixty, one thirty? Here again the difference is from the nature of the ground, for even where the ground is good, great even therein is the difference. Do you see, that not the husbandman is to be blamed, nor the seed, but the land that receives it? Not for its nature, but for its disposition. And herein too, great is His mercy to man, that He does not require one measure of virtue, but while He receives the first, and casts not out the second, He gives also a place to the third.

And these things He says, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of the care of this world, and the deceitfulness of riches, He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like.

But He added also the way and the rock, signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if you are free indeed from riches, yet are soft and unmanly? And what if you are not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things.

In fact, His reason for putting this before the other, is because the one is first required (for How shall they believe except they hear? Romans 10:14 just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present.

Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing.

And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.

And marvel not at His calling our luxury, thorns. For thou indeed art not aware of it, being intoxicated with your passion, but they that are in sound health know that it pricks sharper than any thorn, and that luxury wastes the soul worse than care, and causes more grievous pains both to body and soul. For one is not so sorely smitten by anxiety, as by surfeiting. Since when watchings, and throbbings of the temples, and heaviness in the head, and pangs of the bowels, lay hold of such a man, you may imagine how many thorns these surpass in grievousness. And as the thorns, on whichever side they are laid hold of, draw blood from the hands that seize them, just so does luxury plague both feet, and hands, and head, and eyes, and in general all our members; and it is withered also, and unfruitful, like the thorn, and hurts much more than it, and in our vital parts. Yea, it brings on premature old age, and dulls the senses, and darkens our reasoning, and blinds the keen-sighted mind, and makes the body tumid, rendering excessive the deposition of that which is cast away, and gathering together a great accumulation of evils; and it makes the burden too great, and the load overwhelming; whence our falls are many and continual, and our shipwrecks frequent.

For tell me, why pamper your body? What? Are we to slay you in sacrifice, to set you on the table? The birds it is well for you to pamper: or rather, not so well even for them; for when they are fattened, they are unprofitable for wholesome food. So great an evil is luxury, that its mischief is shown even in irrational beings. For even them by luxury we make unprofitable, both to themselves and to us. For their superfluous flesh is indigestible, and the moister kind of corruption is engendered by that kind of fatness. Whereas the creatures that are not so fed, but live, as one may say, in abstinence, and moderate diet, and in labor and hardship, these are most serviceable both to themselves and to others, as well for food, as for everything else. Those, at any rate, who live on them, are in better health; but such as are fed on the others are like them, growing dull and sickly, and rendering their chain more grievous. For nothing is so hostile and hurtful to the body, as luxury; nothing so tears it in pieces, and overloads and corrupts it, as intemperance.

Wherefore above all may this circumstance make one amazed at them for their folly, that not even so much care as others show towards their wine skins, are these willing to evince towards themselves. For those the wine merchants do not allow to receive more than is fit, lest they should burst; but to their own wretched belly these men do not vouchsafe even so much forethought, but when they have stuffed it and distended it, they fill all, up to the ears, up to the nostrils, to the very throat itself, thereby pressing into half its room the spirit, and the power that directs the living being. What? Was your throat given you for this end, that you should fill it up to the very mouth, with wine turned sour, and all other corruption? Not for this, O man, but that you should above all things sing to God, and offer up the holy prayers, and read out the divine laws, and give to your neighbors profitable counsel. But you, as if you had received it for this end, dost not suffer it to have leisure for that ministry, so much as for a short season, but for all your life subjectest it to this evil slavery. And as if any man having had a lyre given him with golden strings, and beautifully constructed, instead of awakening with it the most harmonious music, were to cover it over with much dung and clay; even so do these men. Now the word, dung, I use not of living, but of luxurious living, and of that great wantonness. Because what is more than necessary is not nourishment, but merely injurious. For in truth the belly alone was made merely for the reception of food; but the month, and the throat, and tongue, for other things also, far more necessary than these: or rather, not even the belly for the reception of food simply, but for the reception of moderate food. And this it makes manifest by crying out loudly against us, when we tease it by this greediness; nor does it clamor against us only, but also avenging that wrong exacts of us the severest penalty. And first it punishes the feet, that bear and conduct us to those wicked revels, then the hands that minister to it, binding them together for having brought unto it such quantities and kinds of provisions; and many have distorted even their very mouth, and eyes, and head. And as a servant receiving an order beyond his power, not seldom out of desperation becomes insolent to the giver of the order: so the belly too, together with these members, often ruins and destroys, from being over-strained, the very brain itself. And this God has well ordered, that from excess so much mischief should arise; that when of your own will thou dost not practise self-restraint, at least against your will, for fear of so great ruin, you may learn to be moderate.

Knowing then these things, let us flee luxury, let us study moderation, that we may both enjoy health of body, and having delivered our soul from all infirmity, may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
[AD 420] Jerome on Matthew 13:22
“The seed sown among the thorns is the person who listens to the word, but the anxiety of the world and the deceitfulness of riches choke the word, and it is made fruitless.” This reminds us of the words spoken to Adam: “You shall eat your bread among thorns and thistles.” This mystically signifies that those who give themselves over to the pleasures and cares of this world eat the heavenly bread and true food among thorns. Hence the Lord fittingly added, “The deceitfulness of riches chokes the word.” Riches are enticing indeed, promising one thing and doing another. The possession of riches is uncertain. They are borne from place to place. Unpredictably they either desert the haves or gorge the have-nots. The Lord also states that it is difficult for the rich to enter the kingdom of heaven, for riches choke the word of God and weaken the force of the virtues.

Source: COMMENTARY ON MATTHEW 2.13.22
[AD 420] Jerome on Matthew 13:22
(Verse 22) But he who was sown among thorns, this is the one who hears the word, and the anxiety of this world and the deceitfulness of riches choke the word, and it becomes unfruitful. It seems to me that even that which is said literally to Adam, 'Among thorns and thistles you shall eat bread' (Gen. III, 18), signifies mystically that whoever devotes themselves to the pleasures and concerns of this world, shall eat heavenly bread and true food among thorns. And he elegantly added: the fallacy of wealth suffocates the word. For wealth is beguiling, promising one thing and doing another. Its possession is slippery, as it is carried here and there, and those who have it, either with an unsteady step, abandon it, or those who do not have it, seek to obtain it. Hence, the Lord declares it difficult for the rich to enter the kingdom of heaven, as wealth suffocates the word of God and softens the rigor of virtues.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:22
He did not say this world chokes, but the care of this world. Nor did He say wealth chokes, but the deceit of wealth. For wealth, when it is distributed, does not choke the word, but instead makes it grow. The thorns are cares and pleasures, for they kindle the flame both of desire and of gehenna. And just as the thorn is sharp and pierces the body and is removed with difficulty, so also with pleasure, once it takes hold of the soul, it enters it and is eradicated only with difficulty.
[AD 253] Origen of Alexandria on Matthew 13:23
Daniel, knowing that the intelligent are the light of the world and that the multitudes of the righteous differ in glory, seems to have said this, “And the intelligent shall shine as the brightness of the firmament, and from among the multitudes of the righteous as the stars for ever and ever.” And in the passage, “There is one glory of the sun, and another glory of the moon, and another glory of the stars. For one star differs from another star in glory: so also is the resurrection of the dead,” the apostle says the same thing as Daniel, taking this thought from his prophecy.

Source: COMMENTARY ON MATTHEW 10.3
[AD 420] Jerome on Matthew 13:23
“And the one sown upon good ground is he who hears the word, understands it and bears fruit.” Even as on bad ground there were three diverse situations (by the path, upon rocky ground and among thorns), so too on good ground the diversity is of three types: fruit of one hundredfold, sixtyfold and thirtyfold. Both in one and the other there is a change that takes place in the will, not in the nature itself. In both the unbelievers and believers it is the heart that receives the seed. “The wicked one comes,” he says, “and snatches away what has been sown in his heart.” In the second and third cases, he says, “That is he who hears the word.” In the explanation of the good ground, he is the one who hears the word. First we must listen, then understand; after understanding, we must bear the fruits of good teaching and yield fruit either one hundredfold, sixtyfold or thirtyfold.

Source: COMMENTARY ON MATTHEW 2.13.23
[AD 420] Jerome on Matthew 13:23
(Verse 23) But he who was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit: one hundredfold, sixtyfold, and thirtyfold. As for the bad soil, there were three types: along the path, rocky places, and thorny areas. Likewise, on good soil, there is a threefold diversity: a hundredfold, sixtyfold, and thirtyfold fruits. And in both the bad and the good soil, the substance does not change, but the will does: both the hearts of unbelievers and believers are the ones that receive the seed. He came, he says, the evil one, and snatches away what is sown in his heart; and second and third, here is, he says, the one who hears the word. In the explanation of the good land also, this is the one who hears the word. Therefore, first we must hear, then understand, and after understanding, produce the fruits of teachings, and produce either a hundredfold, or sixtyfold, or thirtyfold, of which we have spoken more fully in the book against Jovinian, and now we briefly summarize: A hundredfold for virgins, sixtyfold for widows and the continent, thirtyfold for chaste marriage. For honorable are marriage and a pure bed (Heb. XXXI, 3, 4). Some of our people refer the hundredth fruit to the martyrs: if this is so, the holy union of marriage is excluded from the good fruit.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:23
. The forms of virtue vary, and those who progress in virtue vary. Do you see the order in the parable? We must first hear and understand it so that we may not be like those who are by the way side. Then we must hold steadfastly to what we have heard, and, finally, we must not be lovers of money. For what benefit is it to me to hear and retain the word, only to be choked by the love of money?
[AD 1274] Glossa Ordinaria on Matthew 13:23
Ap. Anselm: He had said above, that it was not given to Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, "Hear ye therefore the parable of the sower, ye to whom are committed the mysteries of heaven.”.
ap. Anselm: He proceeds then expounding the parable; “Every man who hears the word of the kingdom,” that is, My preaching which avails to the acquiring the kingdom of heaven, “and understandeth it not;” how he understands it not, is explained by, “for the evil one”—that is the Devil—”cometh and taketh away that which is sown in his heart;” every such man is “that which is sown by the wayside.” And note that which is sown, is taken in different senses; for the seedis that which is sown, and the field is that which is sown, both of which are found here. For where He says “carrieth away that which is sown,” we must understand it of the seed; that which follows, “is sown by the way side,” is tobe understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word.
[AD 253] Origen of Alexandria on Matthew 13:24
Consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatever good things are sown in the human soul, these are the offspring of the kingdom of God. They have been sown by God the Word who was in the beginning with God. Wholesome words about anything are children of the kingdom.

Source: COMMENTARY ON MATTHEW 10.2
[AD 406] Chromatius of Aquileia on Matthew 13:24
The Lord clearly points out that he is the sower of good seeds. He does not cease to sow in this world as in a field. God’s word is like good seed in the hearts of people, so that each of us according to the seeds sown in us by God may bear spiritual and heavenly fruit.

Source: TRACTATE ON MATTHEW 51.1
[AD 407] John Chrysostom on Matthew 13:24
What is the difference between this, and the parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretells it also, after having taught them why He speaks in parables. The former parable then means their not receiving Him; this, their receiving corrupters. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat.
[AD 407] John Chrysostom on Matthew 13:24-30
(Hom. xlvi.) In the foregoing parable the Lord spoke to such as do not receive the word of God; here of those who receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth.

He then points out the manner of the Devil's snares, saying, While men slept, his enemy came and sowed tares in the midst of the wheat, and departed. He here shows that error arose after truth, as indeed the course of events testifies; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirty-fold, and that he was not able to carry off or to choke that which had. taken root, he turns to other insidious practices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be deceived. So the parable speaks, not of another seed, but of tares which bear a great likeness to wheat com. Further, the malignity of the Devil is shown in this, that he sowed when all else was completed, that he might do the greater hurt to the husbandman.

In what follows He more particularly draws the picture of an heretic, in the words, When the blade grew, and put forth fruit, then appeared the tares also. For heretics at first keep themselves in the shade; but when they have had long license, and when men have held communication with them in discourse, then they pour forth their venom.

He is called the enemy on account of the losses he inflicts on men; for the assaults of the Devil are made upon us, though their origin is not in his enmity towards us, but in his enmity towards God.

Wherein observe the thoughtfulness and affection of the servants; they hasten to root up the tares, thus showing their anxiety about the good seed; for this is all to which they look, not that any should be punished, but that that which is sown should not perish. The Lord's answer follows, And he saith unto them, Nay.

This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a never-ending war would be introduced into the world; and therefore He says, Lest ye root out with them the wheat also; that is, if you draw the sword and put the heretic to death, it must needs be that many of the saints will fall with them. Hereby He does not indeed forbid all restraint upon heretics, that their freedom of speech should be cut off, that their synods and their confessions should be broken up—but only forbids that they should be put to death.

But why does He say, Gather first the tares? That the good should hare no fears lest the wheat should be rooted up with them:

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:24-30
(Ep. 48. 2.) For the joining together of the hands, as it were in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginitya.

He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not 'a second parable,' but another; for had He said 'a second,' we could not have looked for a third; but another prepares us for many more.

The Devil is called a man that is an enemy because he has ceased to be God; and in the ninth Psalm it is written of him, Up, Lord, and let not man have the upper hand. (ver. 19) Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics.

For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is to-day corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth; wherefore it is added, Lest in gathering together the tares ye root out the wheat also.

But this seems to contradict that command, Put away the evil from among you. (1 Cor. 5:13) For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call 'lolium') so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distinguish them by. The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on suspicion but on manifest guilt.

In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:24-30
(Verses 24 onwards) He proposed another parable to them, saying: The kingdom of heaven is like a man who sowed good seed in his field. But while people were sleeping, his enemy came and sowed weeds among the wheat, and went away. When the plants sprouted and produced grain, then the weeds also appeared. So the servants of the householder came and said to him: Master, did you not sow good seed in your field? And so, where does it get the weeds? And he said to them: An enemy has done this. The servants said to him: Do you want us to go and gather them up? And he said: No, lest while you gather up the weeds, you root up the wheat with them. Allow both to grow together until the harvest, and at harvest time I will say to the reapers: Gather up first the weeds, and bind them in bundles to burn them; but gather the wheat into my barn. This is the second parable with its interpretation not immediately stated, but delivered after other parables were interjected. For here it is proposed, and afterwards the crowds having been dismissed, they come to his house, and his disciples come up to him, asking: Explain to us the parable of the weeds of the field, and the rest. Therefore, we ought not to seek with hasty desire of understanding before his knowledge, what is to be explained by the Lord.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:24-30
(Quæst. in Matt. q. 11.) He says, While men slept, for while the heads of the Church were abiding in supineness, and after the Apostles had received the sleep of death, then came the Devil and sowed upon the rest those whom the Lord in His interpretation calls evil children. But we do well to enquire whether by such are meant heretics, or Catholics who lead evil lives. That He says, that they were sown among the wheat, seems to point out that they were all of one communion. But forasmuch as He interprets the field to mean not the Church, but the world, we may well understand it of the heretics, who in this world are mingled with the good; for they who live amiss in the same faith may better be taken of the chaff than of the tares, for the chaff has a stem and a root in common with the grain. While schismatics again may more fitly be likened to ears that have rotted, or to straws that are broken, crushed down, and cast forth of the field. Indeed it is not necessary that every heretic or schismatic should be corporally severed from the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the multitude, which when they do, then are they expelled. When then the Devil had sown upon the true Church divers evil errors and false opinions; that is to say, where Christ's name had gone before, there he scattered errors, himself was the rather hidden and unknown; for He says, And went his way. Though indeed in this parable, as we learn from His own interpretation, the Lord may be understood to have signified under the name of tares all stumbling-blocks and such as work iniquity.

(Quæst. in Matt. q. 12.) Or otherwise; When a man begins to be spiritual, discerning between things, then he begins to see errors; for he judges concerning whatsoever he hears or reads, whether it departs from the rule of truth; but until he is perfected in the same spiritual things, he might be disturbed at so many false heresies having existed under the Christian name, whence it follows, And the servants of the householder coming to him said unto him, Didst thou not sow good seed in thy field? whence then hath it tares? Are these servants then the same as those whom He afterwards calls reapers? Because in His exposition of the parable, He expounds the reapers to be the Angels, and none would dare to say that the Angels were ignorant who had sowed tares, we should the rather understand that the faithful are here intended by the servants. And no wonder if they are also signified by the good seed; for the same thing admits of different likenesses according to its different significations; as speaking of Himself He says that He is the door, he is the shepherd.

(ubi sup) And when the servants of God knew that it was the Devil who had contrived this fraud, whereby when he found that he had no power in open warfare against a Master of such great name, he had introduced his fallacies under cover of that name itself, the desire might readily arise in them to remove such men from out of human affairs if opportunity should be given them; but they first appeal to God's justice whether they should so do; The servants said, Wilt thou that we go and gather them out?

(Quæst. in Matt. q. 12.) Wherein He renders them more patient and tranquil. For this He says, because good men while yet weak, have need in some things of being mixed up with bad, either that they may be proved by their means, or that by comparison with them they may be greatly stimulated and drawn to a better course. Or perhaps the wheat is declared to be rooted up if the tares should be gathered out of it, on account of many who though at first tares would, after become wheat; yet they would never attain to this commendable change were they not patiently endured while they were evil. Thus were they rooted up, that wheat which they would become in time if spared, would be rooted up in them. It is then therefore He forbids that such should be taken away out of this life, lest in the endeavour to destroy the wicked, those of them should be destroyed among the rest who would turn out good; and lest also that benefit should be lost to the good which would accrue to them even against their will from mixing with the wicked. But this may be done seasonably when, in the end of all, there remains no more time for a change of life, or of advancing to the truth by taking opportunity and comparison of others' faults; therefore He adds, Let both grow together until the harvest, that is, until the judgment.

(Cont. Ep. Parm. iii. 2.) For when any one of the number of Christians included in the Church is found in such sin as to incur an anathema, this is done, where danger of schism is not apprehended, with tenderness, not for his rooting out, but for his correction. But if he be not conscious of his sin, nor correct it by penitence, he will of his own choice go forth of the Church and be separated from her communion; whence when the Lord commanded, Suffer both to grow together till the harvest, He added the reason, saying, Lest when ye would gather out the tares ye root up the wheat also. This sufficiently shows, that when that fear has ceased, and when the safety of the crop is certain, that is, when the crime is known to all, and is acknowledged as so execrable as to have no defenders, or not such as might cause any fear of a schism, then severity of discipline does not sleep, and its correction of error is so much the more efficacious as the observance of love had been more careful. But when the same infection has spread to a large number at once, nothing remains but sorrow and groans. Therefore let a man gently reprove whatever is in his power; what is not so let him bear with patience, and mourn over with affection, until He from above shall correct and heal, and let him defer till harvest-time to root out the tares and winnow the chaff. But the multitude of the unrighteous is to be struck at with a general reproof, whenever there is opportunity of saying aught among the people; and above all when any scourge of the Lord from above gives opportunity, when they feel that they are scourged for their deserts; for then the calamity of the hearers opens their ears submissively to the words of their reprover, seeing the heart in affliction is ever more prone to the groans of confession than to the murmurs of resistance. And even when no tribulation lays upon them, should occasion serve, a word of reproof is usefully spent upon the multitude; for when separated it is wont to be fierce, when in a body it is wont to mourn.

(Ep. 93. 17.) This indeed was at first my own opinion, that no man was to be driven by force into the unity of Christ; but he was to be led by discourse, contended with in controversy, and overcome by argument, that we might not have men feigning themselves to be Catholics whom we knew to be declared heretics. But this opinion of mine was overcome not by the authority of those who contradicted me, but by the examples of those that showed it in fact; for the tenor of those laws in enacting which Princes serve the Lord in fear, has had such good effect, that already some say, This we desired long ago; but now thanks be to God who has made the occasion for us, and has cut off our pleas of delay. Others say, This we have long known to be the truth; but we were held by a kind of old habit, thanks be to God who has broken our chains. Others again; We knew not that this was true, and had no desire to learn it, but fear has driven us to give our attention to it, thanks be to the Lord who has banished our carelessness by the spur of terror. Others, We were deterred from entering in by false rumours, which we should not have known to be false had we not entered in, and we should not have entered in had we not been compelled; thanks be to God who has broken up our preaching by the scourge of persecution, and has taught us by experience how empty and false things lying fame had reported concerning His Church. Others say, We thought indeed that it was of no importance in what place we held the faith of Christ; but thanks be to the Lord who has gathered us together out of our division, and has shown us that it is consonant to the unity of God that He should be worshipped in unity. Let then the Kings of the earth show themselves the servants of Christ by publishing laws in Christ's behalf.

(Ep. 185. 32 et 22.) But who is there of you who has any wish that a heretic should perish, nay, that he should so much as lose aught? Yet could the house of David have had peace in no other way, but by the death of Absalom in that war which he waged against his father; notwithstanding his father gave strict commands to his servants that they should save him alive and unhurt, that on his repentance there might be room for fatherly affection to pardon; what then remained for him but to mourn over him when lost, and to console his domestic affliction by the peace which it had brought to his kingdom. Thus our Catholic mother the Church, when by the loss of a few she gains many, soothes the sorrow of her motherly heart, healing it by the deliverance of so much people. Where then is that which those are accustomed to cry out, That it is free to all to believe? Whom hath Christ done violence to? Whom hath He compelled? Let them take the Apostle Paul; let them acknowledge in him Christ first compelling and afterwards teaching, first smiting and afterwards comforting. And it is wonderful to see him who entered into the Gospel by the force of a bodily infliction labouring therein more than all those who are called by word only. (1 Cor. 15:10.) Why then should not the Church constrain her lost sons to return to her, when her lost sons constrained others to perish?

(Quæst. in Matt. q. 12.) It may be asked why He commands more than one bundle or heap of tares to be formed? Perhaps because of the variety of heretics differing not only from the wheat, but also among themselves, each several heresy, separated from communion with all the others, is designated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church, so that it is the burning and not the binding into bundles that will take place at the end of the world. But were this so, there would not be so many who would become wise again, and return from error into the Catholic Church. Wherefore we must understand the binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:24-30
Here He calls the Son of God Himself the kingdom of heaven; for He saith, The kingdom of heaven is like unto a man that sowed good seed in his field.

They came to the Lord not with the body, but with the heart and desire of the soul; and from Him they gather that this was done by the craft of the Devil, whence it follows, And he saith unto them, An enemy hath done this.

It follows, And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:24-30
And it should be noted that, when He says, Sowed good seed, He intends that good will which is in the elect; when He adds, An enemy came, He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, An enemy hath done this, He recommends to us patience; when He says, Lest haply in gathering the tares, &c. He sets us an example of discretion; when He says, Suffer both to grow together till the harvest, He teaches us long-suffering; and, lastly, He inculcates justice, when He says, Bind them into bundles to burn.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 13:25
So that you need not be afraid to ascribe to him the mastery and dominion over that second, later, and deteriorated nature (of which we have been speaking), when you read of him as "the sewer of tares, and the nocturnal spoiler of the crop of corn.

Source: A Treatise on the Soul
[AD 253] Origen of Alexandria on Matthew 13:25
But while people are asleep they do not act according to the command of Jesus, “Watch and pray that you enter not into temptation.” At that point the devil on the watch sows what are called tares—that is, evil opinions—over and among the good seeds that are from the Word. According to this the whole world might be called a field, and not the church of God only. For the Son of Man sowed the good seed throughout the entire world, but the wicked one sowed tares—that is, evil words—which, springing from wickedness, are children of the evil one.

Source: COMMENTARY ON MATTHEW 10.2
[AD 407] John Chrysostom on Matthew 13:25
It is no small danger, which He hereby suspends over our rulers, to whom especially is entrusted the keeping of the field; and not the rulers only, but the subjects too.

And He signifies also that the error comes after the truth, which the actual event testifies. For so after the prophets, were the false prophets; and after the apostles, the false apostles; and after Christ, Antichrist. For unless the devil see what to imitate, or against whom to plot, he neither attempts, nor knows how. Now then also, having seen that one brought forth a hundred, another sixty, another thirty, he proceeds after that another way. That is, not having been able to carry away what had taken root, nor to choke, nor to scorch it up, he conspires against it by another craft, privily casting in his own inventions.

And what difference is there, one may say, between them that sleep, and them that resemble the wayside? That in the latter case he immediately caught it away; yea, he suffered it not even to take root; but here more of his craft was needed.

And these things Christ says, instructing us to be always wakeful. For, says He, though thou quite escape those harms, there is yet another harm. For as in those instances the wayside, and the rock, and the thorns, so here again sleep occasions our ruin; so that there is need of continual watchfulness. Wherefore He also said, He that endures to the end, the same shall be saved. Matthew 10:22

Something like this took place even at the beginning. Many of the prelates, I mean, bringing into the churches wicked men, disguised heresiarchs, gave great facility to the laying that kind of snare. For the devil needs not even to take any trouble, when he has once planted them among us.

And how is it possible not to sleep? One may say. Indeed, as to natural sleep, it is not possible; but as to that of our moral faculty, it is possible. Wherefore Paul also said, Watch ye, stand fast in the faith. 1 Corinthians 16:13

After this He points out the thing to be superfluous too, not hurtful only; in that, after the land has been tilled, and there is no need of anything, then this enemy sows again; as the heretics also do, who for no other cause than vainglory inject their proper venom.
[AD 406] Chromatius of Aquileia on Matthew 13:26
The Lord points out that our foe the devil sows the weeds of his wickedness and malice to choke the seed of God in us. Thus he says, “But while men were asleep, his enemy came and sowed weeds among the wheat and went away.” The Lord indicates that the devil sows weeds among sleeping people—that is, among those who through negligence are overcome by their infidelity as in a kind of lethargy and fall asleep amid the divine injunctions. The apostle says concerning them: “For they who sleep, sleep at night, and they who are drunk, are drunk at night. Therefore let us not sleep as do the rest, but let us be wakeful and sober.”Those foolish virgins about whom we read in the Gospel, weighed down by their lethargy and infidelity, not having taken oil for their vessels, were unable to go forth and meet the bridegroom. Hence it is always uppermost in the mind of this devil—the enemy of the human race—to sow weeds among the wheat.
But he who awaits the Lord faithfully, once the sleep of infidelity has been banished from him, will not be bothered by this nighttime sower.… According to the Lord’s interpretation, the good seed represents the children of the kingdom and the weeds represent the wicked children.

Source: TRACTATE ON MATTHEW 51.1.1-2
[AD 407] John Chrysostom on Matthew 13:26
For which kind of thing these men also do. For at the beginning they disguise themselves; but when they have gained much confidence, and some one imparts to them the teaching of the word, then they pour out their poison.
[AD 407] John Chrysostom on Matthew 13:27
But wherefore does He bring in the servants, telling what has been done? That He may pronounce it wrong to slay them.
[AD 430] Augustine of Hippo on Matthew 13:27
The Lord then explained for us what he had said. See what we choose to be in his field. See which of the two we will be at harvest time. The field is the world, and the church is spread throughout the world. Let the one who is wheat persevere until the harvest; let those who are weeds be changed into wheat. There is this difference between people and real grain and real weeds, for what was grain in the field is grain and what were weeds are weeds. But in the Lord’s field, which is the church, at times what was grain turns into weeds and at times what were weeds turn into grain; and no one knows what they will be tomorrow...
[AD 407] John Chrysostom on Matthew 13:28
And He calls him an enemy, because of his harm done to men. For although the despite is against us, in its origin it sprang from his enmity, not to us, but to God. Whence it is manifest, that God loves us more than we love ourselves.

And see from another thing also, the malicious craft of the devil. For he did not sow before this, because he had nothing to destroy, but when all had been fulfilled, that he might defeat the diligence of the Husbandman; in such enmity against Him did he constantly act.

And mark also the affection of the servants. I mean, what haste they are in at once to root up the tares, even though they do it indiscreetly; which shows their anxiety for the crop, and that they are looking to one thing only, not to the punishment of that enemy, but to the preservation of the seed sown. For of course this other is not the urgent consideration.

Wherefore how they may for the present extirpate the mischief, this is their object. And not even this do they seek absolutely, for they trust not themselves with it, but await the Master's decision, saying, Will You?
[AD 420] Jerome on Matthew 13:28
As I said before, we must adapt our faith to those things that the Lord explained. Those things which he did not mention and which he left to our intelligence will be briefly touched on here. Think of those who were asleep as signifying the teachers of the different churches. Think of the householder’s servants as none other than the angels who daily look upon the Father’s face. Think of the enemy who sowed the weeds as the devil because he wanted to be a god.

Source: COMMENTARY ON MATTHEW 2.13.37
[AD 407] John Chrysostom on Matthew 13:29
What then does the Master? He forbids them, saying, Lest haply ye root up the wheat with them. And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if you would have them punished, yet without harm to the wheat, I bid you wait for the proper season.

But what means, Lest ye root up the wheat with them? Either He means this, If you are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, you injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He does not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them.

But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.
[AD 430] Augustine of Hippo on Matthew 13:29
The workers of the householder wanted to go and gather up the weeds, but they were not allowed to do so. Though they indeed wanted to gather them up, they were not allowed to separate the weeds. They did what they were suited for and left it to the angels to do the separation. At first they were unwilling to leave the separation of the weeds up to the angels. But the householder, who knew them all and saw that a separation was necessary, ordered them to put up with the weeds and not to separate them. In answer to their words, “Do you want us to go and gather them up?” he replied, “No, lest in gathering the weeds you root up the wheat along with them.” “Therefore, Lord, will the weeds also be with us in the barn?” “At harvest time I will say to the reapers, ‘Gather up first the weeds, and bind them in bundles to burn. Allow what you do not have with you in the barn to grow in the field.’ ”

Source: SERMON 73A.1
[AD 220] Tertullian on Matthew 13:30
But again shall it be rooted up, if the Lord will, even now; but if not now, in the day when all bundles of tares shall be gathered together, and along with every other stumbling-block shall be burnt up with unquenchable fire.

Source: Against Praxeas
[AD 253] Origen of Alexandria on Matthew 13:30
And at the end of things, which is called “the consummation of the age,” there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from Christ’s entire kingdom all things that cause a stumbling block to souls and their reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry with themselves. This is the “gnashing of teeth.” Similarly it is said in the Psalms, “They gnashed me with their teeth.” Then above all “shall the righteous shine,” no longer differently as at the first but all “as one sun in the kingdom of their Father.” Then, as if to indicate that there was indeed a hidden meaning, perhaps in all that is concerned with the explanation of the parable, maybe most of all in the saying “Then shall the righteous shine as the sun in the kingdom of their Father,” the Savior adds, “He that has ears to hear, let him hear.” The Lord thereby teaches those who are attentive that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the novice.

Source: COMMENTARY ON MATTHEW 10.2
[AD 406] Chromatius of Aquileia on Matthew 13:30
But when the servants of the householder, namely, on the part of the apostles, ask the Lord whether they should separate the weeds from the wheat, he allowed them both to grow together until the harvest—that is, until the end of time. He clearly indicated that he would send reapers at that time, namely, angels, so that, once they have separated the wheat from the weeds—that is, once the holy ones have been separated from the wicked—they may gather the righteous in heavenly kingdoms, like wheat in barns. All the wicked and sinners will burn amid the punishments of hell like weeds in the fire, where the Lord declares they will forever weep and grind their teeth, saying, “There shall be weeping and grinding of teeth.” And when the Lord says there will be weeping and grinding of teeth, he is undoubtedly pointing to the future resurrection not only of the soul (as certain heretics would have it) but also of the body. Indeed, weeping and grinding of teeth are properly so-called punishments of the body. Therefore the gravity of the error that has a hold on heretics of this type can be seen from these words of the Lord, for they do not believe in the future resurrection of the body.

Source: TRACTATE ON MATTHEW 51.1.2.14
[AD 407] John Chrysostom on Matthew 13:30
What then, if the tares should remain until the end?

He again reminds them of John's words, Matthew 3:12 introducing Him as judge; and He says, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them. For I will say to the reapers, says He, Gather ye together first the tares. Why, first? That these may not be alarmed, as though the wheat were carried off with them. And bind them in bundles to burn them, but gather the wheat into my barn.
[AD 420] Jerome on Matthew 13:30
The words the Lord spoke—“Lest gathering the weeds you root up the wheat along with them”—leave room for repentance. We are advised not to be quick in cutting off a fellow believer, for it may happen that one who has been corrupted today by evil may recover his senses tomorrow by sound teaching and abide by the truth. And that which follows, “Let both grow together until the harvest,” seems to be contrary to the other precept: “Put away evil from your midst,” whereby there must be no fellowship with those who are called believers but who are adulterers and fornicators. If uprooting is forbidden and patience must be kept until harvest time, how are some people to be removed from our midst? Between wheat and weeds there is something called darnel, when the plant is in its early growth and there is no stalk yet. It looks like an ear of corn, and the difference between them is hardly noticeable. The Lord therefore advises us that we should not be quick to judge what is doubtful but should leave judgment up to God. So when the day of judgment comes, he may not cast out from the body of saints those who are suspected of misdeeds but those who are obviously guilty. As to his words that the bundles of weeds are to be consigned to the fire and the wheat is to be gathered in the barn, it is clear that all heretics and hypocrites are to be burned in the fires of hell. But the holy ones, who are called wheat, are to be gathered up in barns—that is to say, heavenly mansions.

Source: COMMENTARY ON MATTHEW 2.13.29-30
[AD 1107] Theophylact of Ohrid on Matthew 13:30
In the previous parable He spoke of the fourth part of the seed which fell on the good soil, while in this parable He shows that the enemy does not allow even that part which fell on good soil to remain incorrupted, because we sleep and grow indolent. The field, then, is the world, or, each one’s soul. The sower is Christ. The good seed is good people, or, good thoughts. The tares are heresies, or, evil thoughts. The one who sows them is the devil. The men who were sleeping are those who by their indolence give entry to heretics and evil thoughts. The servants are the angels, who are indignant that there are heresies or any wickedness in the soul, and wish to seize and cut off from this life the heretics and those who think evil thoughts. But God does not allow the heretics to be destroyed by wars, lest the righteous suffer and be destroyed along with them. Likewise, neither does God wish to cut down a man on account of his evil thoughts, lest the wheat be destroyed along with them. If, for example, Matthew had been cut down while he was a tare, the wheat of the word which was later to spring up from him would have been cut down with him. Similarly with Paul and the thief. While they were tares they were not cut down, but were permitted to live so that later their virtue might grow. Therefore He says to the angels, At the end of the world you will gather the tares, namely, the heretics. But how? Into bundles, that is, binding them hand and foot. For at that time a man will no longer be able to do anything, but all his power to act will be bound. The wheat, namely, the saints, will be gathered by the angelic reapers into heavenly granaries. So it is with the evil thoughts which Paul had when he persecuted: they were burnt in the fire which Christ came to light upon the earth, while the wheat, that is the good thoughts, was gathered into the granaries of the Church.
[AD 215] Clement of Alexandria on Matthew 13:31
The word which proclaims the kingdom of heaven is sharp and pungent as mustard, and represses bile, that is, anger, and checks inflammation, that is, pride; and from this word the soul's true health and eternal soundness flow. To such increased size did the growth of the word come, that the tree which sprang from it (that is the Church of Christ established over the whole earth) filled the world, so that the fowls of the air — that is, divine angels and lofty souls— dwelt in its branches.

Source: Fragment from the Nicetas of Heraclea's Catena
[AD 220] Tertullian on Matthew 13:31
For why should God, the founder of the universe, the Governor of the whole world, the Fashioner of humanity, the Sower of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it.

Source: An Answer to the Jews
[AD 367] Hilary of Poitiers on Matthew 13:31-32
Or; The Lord compares Himself to a grain of mustard seed, sharp to the taste, and the least of all seeds, whose strength is extracted by bruising.

This grain then when sown in the field, that is, when seized by the people and delivered to death, and as it were buried in the ground by a sowing of the body, grew up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets was allowed as it were herbs to a sick man; but now the birds of the air lodge in the branches of the tree. By which we understand the Apostles, who put forth of Christ's might, and overshadowing the world with their boughs, are a tree to which the Gentiles flee in hope of life, and having been long tossed by the winds, that is by the spirits of the Devil, may have rest in its branches.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 13:31
The Lord compared his reign with a grain of mustard seed, which is very pungent and the smallest of all seeds. Its inherent potency is heightened under stress and pressure. Therefore, after this grain is sown in the field—that is, when it has been seized by someone and delivered up to death as though buried in the field by a sowing of its body—it grows up to become larger than any herb and surpasses all the glory of the prophets.

Source: Commentary on Matthew 13.4
[AD 407] John Chrysostom on Matthew 13:31-32
Seeing the Lord had said above that three parts of the seed perish, and one only is preserved, and of that one part there is much loss by reason of the tares that are sown upon it; that none might say, Who then and how many shall they be that believe; He removes this cause of fear by the parable of the mustard seed: therefore it is said, Another parable put he forth unto them, saying, The kingdom of heaven is like unto a grain of mustard seed.

Or; The seed of the Gospel is the least of seeds, because the disciples were weaker than the whole of mankind; yet forasmuch as there was great might in them, their preaching spread throughout the whole world, and therefore it follows, But when it is grown it is the greatest among herbs, that is among dogmas.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:31
That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say, And who, and how many will be the faithful? this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad.
[AD 420] Jerome on Matthew 13:31-32
The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning which it is said to the Jews, The kingdom of God shall be taken from you. (Mat. 21:43.) It is the kingdom of heaven thus understood which is likened to a grain of mustard seed.

The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers; by others the man himself, who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and understanding, which receiving the grain of preaching, and nurturing it by the dew of faith, makes it to spring up in the field of our own breast? Which is the least of all seeds. The Gospel preaching is the least of all the systems of the schools; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and proclaiming the offence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds.

For the dogmas of Philosophers when they have grown up, show nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. Brit the Gospel preaching; though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. Let us then take the wings of the dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly. (Ps. 55:6.)

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:31
The man who sows in his field is interpreted by many as the Savior. He sows in the souls of believers. By others he is interpreted as one who sows in his field—that is to say, in himself and in his heart. Who is it that sows if not our mind and heart? They take up the grain of preaching and nurture the plant with the moisture of faith, making it sprout and shoot up in the field of the heart. The preaching of faith in the gospel appears to be least among all tasks. Indeed, anyone who preaches the God-man of truth, Christ who died, and the stumbling block of the cross may not think immediately of mere faith as the primary doctrine. Put this particular doctrine side by side with the teachings of the philosophers, their books, their splendid eloquence and fine discourses, and you will see just how small it is compared with the other seeds of the gospel plant. When those teachings grow, they have nothing to show that is pungent or vigorous or vital. Everything turns out weak and withering in a plant and in herbs that quickly dry up and fall to the ground. But when this tiny gospel teaching that seemed insignificant at the beginning has been planted either in the soul of the believer or throughout the world, it does not turn out to be just a plant. It grows into a tree, so that the birds of the air, which we interpret as the souls of believers or deeds dedicated to the service of God, come and dwell on its branches.

Source: COMMENTARY ON MATTHEW 2.13.31
[AD 420] Jerome on Matthew 13:31
(Verse 31.) He proposed another parable to them, saying: The Lord was sitting in a boat, and the crowd stood on the shore: those far away, the disciples closer, could hear. He presents them with another parable, about a rich head of the household who invited guests and provided them with various foods according to the nature of their appetite. Therefore, in the previous parable, He did not say 'another' but 'another one'. For if He had said 'another', we could not expect a third; instead, He said 'another one', so that more would follow.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:31-32
(Quæst. in Ev. i. 11.) A grain of mustard seed may allude to the warmth of faith, or to its property as antidote to poison. It follows; Which a man took and sowed in his field.

(ubi sup.) Dogmas are the decisions of sects,1 the points, that is, that they have determined.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:31-32
(Mor. xix. 1.) Christ Himself is the grain of mustard seed, who, planted in the garden of the sepulchre, grew up a great tree; He was a grain of seed when He died, and a tree when He rose again; a grain of seed in the humiliation of the flesh, a tree in the power of His majesty.

(ubi sup.) The birds lodge in its branches, when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:31-32
And it should be noted that, when He says, Sowed good seed, He intends that good will which is in the elect; when He adds, An enemy came, He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, An enemy hath done this, He recommends to us patience; when He says, Lest haply in gathering the tares, &c. He sets us an example of discretion; when He says, Suffer both to grow together till the harvest, He teaches us long-suffering; and, lastly, He inculcates justice, when He says, Bind them into bundles to burn.

Source: Catena Aurea by Aquinas
[AD 1973] JRR Tolkien on Matthew 13:31-32
I know quite well that, to you as to me, the Church which once felt like a refuge, now often feels like a trap. There is nowhere else to go! (I wonder if this desperate feeling, the last state of loyalty hanging on, was not, even more often than is actually recorded in the Gospels, felt by Our Lord's followers in His earthly life-time?) I think there is nothing to do but to pray, for the Church, the Vicar of Christ, and for ourselves; and meanwhile to exercise the virtue of loyalty, which indeed only becomes a virtue when one is under pressure to desert it...

The 'protestant' search backwards for 'simplicity' and directness - which, of course, though it contains some good or at least intelligible motives, is mistaken and indeed vain. Because 'primitive Christianity' is now and in spite of all 'research' will ever remain largely unknown; because 'primitiveness' is no guarantee of value, and is and was in great part a reflection of ignorance. Grave abuses were as much an element in Christian 'liturgical' behaviour from the beginning as now. (St Paul's strictures on eucharistic behaviour are sufficient to show this!)

Still more because 'my church' was not intended by Our Lord to be static or remain in perpetual childhood; but to be a living organism (likened to a plant), which develops and changes in externals by the interaction of its bequeathed divine life and history - the particular circumstances of the world into which it is set. There is no resemblance between the 'mustard-seed' and the full-grown tree. For those living in the days of its branching growth the Tree is the thing, for the history of a living thing is pan of its life, and the history of a divine thing is sacred.

The wise may know that it began with a seed, but it is vain to try and dig it up, for it no longer exists, and the virtue and powers that it had now reside in the Tree. Very good: but in husbandry the authorities, the keepers of the Tree, must look after it, according to such wisdom as they possess, prune it, remove cankers, rid it of parasites, and so forth. (With trepidation, knowing how little their knowledge of growth is!) But they will certainly do harm, if they are obsessed with the desire of going back to the seed or even to the first youth of the plant when it was (as they imagine) pretty and unafflicted by evils. The other motive (now so confused with the primitivist one, even in the mind of any one of the reformers): aggiornamento: bringing up to date: that has its own grave dangers, as has been apparent throughout history. With this 'ecumenicalness' has also become confused.

Source: Letter #306, The Letters of J.R.R. Tolkien
[AD 367] Hilary of Poitiers on Matthew 13:32
Now, in place of the herb, the preaching of the prophets was given to ailing Israel. But the birds of the air dwell in the branches of the tree that rises high above the ground. We see the apostles as branches stretched out by the power of Christ and overshadowing the world. The people of all nations fly there in the hope of life and, disquieted by the whirling winds—that is, by the breath and blowing force of the devil—they come to rest upon those tree branches.

Source: Commentary on Matthew 13.4
[AD 407] John Chrysostom on Matthew 13:32
Therefore he brought forward the similitude of this herb, which has a very strong resemblance to the kingdom of heaven. It indeed is “the least of all seeds, but when it is grown, it is the greatest among herbs and becomes a tree, so that the birds of the air come and lodge in the branches thereof.”Thus he meant to set forth the most decisive sign of its greatness. “Even so then shall it also be with respect to the gospel,” he says. For his disciples were weakest of all and least of all. Nevertheless, because of the great power that was in them, it has grown and been unfolded in every part of the world.

Source: THE GOSPEL OF MATTHEW, HOMILY 46.2
[AD 420] Jerome on Matthew 13:32
I believe that the branches of the gospel tree that grew from the grain of mustard seed signify the different teachings whereon each one of the birds mentioned perches. Let us also take on the feathers of a dove so that, flying to the higher parts, we may dwell on the branches of this tree and make nests for ourselves from the different doctrines and, fleeing from earthly things, hasten to heavenly things.Many people read that the grain of mustard seed is the smallest of all seeds. They read what the disciples say in the Gospel: “Lord, increase our faith,” and the answer given to them by the Savior: “Truly, I say to you, if you have faith even like a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move.” They wonder whether an apostle would ask for a small faith or they doubt the Lord concerning what he has to say about small faith. Yet Paul the apostle makes an even greater comparison than faith to a grain of mustard. In fact, what does he say? “If I have all faith so as to move mountains, yet do not have charity, I am nothing.”

Source: COMMENTARY ON MATTHEW 2.13.31
[AD 420] Jerome on Matthew 13:32
(Verse 32) The kingdom of heaven is like a mustard seed, which a man took and sowed in his field. It is the smallest of all seeds, but when it has grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches. It should not be a burden to the reader if we present all the parables. For those things that are obscure should be explained more fully, lest they be more entangled by excessive brevity than expounded. The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life; and of which it is said to the Jews: The kingdom of God will be taken away from you, and given to a nation producing its fruits (Matthew 21:43). Therefore, the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. The man who sows in his field is understood by many as the Savior, who sows in the hearts of believers. By others, the man himself who sows in his field, that is, in himself and in his own heart. Who is this who sows, if not our understanding and our soul, who, receiving the grain of preaching, and nurturing the seed with the moisture of faith, causes it to sprout in the field of his own heart? The preaching of the Gospel is the least of all disciplines. Indeed, for the first doctrine has no faith in the truth, preaching man as God, God as dead, and the scandal of the cross. Compare such doctrine with the dogmas of philosophers and their books, the splendor of eloquence and the composition of speeches, and you will see how much smaller it is than the other seeds of the Gospel. But when it grows, it demonstrates nothing biting, nothing vivid, nothing vital, but all flabby and withered, and soft, it boils in vegetables, and in herbs, which quickly wither and fall. However, this preaching, which seemed small at first, when it is sown either in the soul of the believer or in the whole world, does not rise in vegetables, but grows into a tree: so that the birds of the sky (which we must understand as either the souls of believers or the strengths owned by God's service) come and dwell in its branches. The branches of the evangelical tree, which have grown from the mustard seed, are diverse in doctrines, on which each of the aforementioned birds rests. Let us also assume the wings of the dove (Ps. LIV), so that, flying towards higher things, we may be able to dwell in the branches of this tree, and make nests for ourselves of teachings, fleeing earthly things and hastening towards heavenly things. Many, reading the smallest seed of mustard, and what is said in the Gospel by the disciples: 'Lord, increase our faith' (Luke XVII, 6), and the Savior answers them: 'Amen I say to you, if you have faith like a grain of mustard seed, and you say to this mountain, move from this place, it will move,' they think the apostles are either seeking little faith or doubting the Lord about little faith; whereas the apostle Paul considers faith compared to a grain of mustard seed to be very great. For what does he say? If I have faith to move mountains, but do not have love, it profits me nothing (I Cor. XIII, 2). Therefore, what the Lord said about faith being able to move mountains, the Apostle teaches can be done with complete faith.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:32
. The grain of mustard seed is both the preaching and the apostles. For though they appeared to be few, they encompassed the whole earth, with the result that the birds of the air, that is, those with frivolous and feathery knowledge of the things above, could find rest in them. You, too, O reader, must be as a grain of mustard seed, small in appearance (for it is not right to make a show of virtue) but hot, zealous, pungent, and reproving. Thus you will become greater than the shrubs, that is, greater than those who are weak and imperfect, by yourself being perfect, so that even the winged creatures of heaven, that is, the angels, will take their rest in you who are living the angelic life. For they, too, rejoice in the righteous.
[AD 367] Hilary of Poitiers on Matthew 13:33
Or otherwise; The Lord compares Himself to leaven; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developements of the Gospels. But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But I hardly think that the reason of the thing will allow this interpretation; for though these three nations have indeed been called, yet in them Christ is shown and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 13:33
Yeast comes from flour and returns the potency it received to the batch of its own kind. The Lord compared himself with this yeast. It was taken in hand by the woman, that is, the synagogue, and buried with the judgment of death, affirming that the law and the prophets are dissolved in the gospel. This yeast, covered with three measures of flour in equal parts—that is, the law, the prophets and the gospel—makes everything one, so that what the law established and the prophets proclaimed is completed by the added ingredient of the gospel. Everything, possessing the same contents and potency, is brought about through the Spirit of God, so that there is no disunity in what is fermented in equal parts.

Source: Commentary on Matthew 13.5
[AD 367] Hilary of Poitiers on Matthew 13:33
Many seem to believe that the three measures of flour refer not only to the sign of faith—that is, the unity of the Father and the Son and the Holy Spirit—but also to the calling of the three nations out of Shem, Ham and Japheth. But I do not know whether reason will permit us to draw this conclusion, for, although the calling of all nations is equal, Christ is not buried in them but manifested to them, and the whole batch is not fermented in so great a multitude of unbelievers. However, in the Father and the Son and the Holy Spirit, without the need of yeast applied from without, all things are one in Christ.

Source: Commentary on Matthew 13.6
[AD 407] John Chrysostom on Matthew 13:33
The same thing the Lord sets forth in this parable of the leaven, as much as to say to His disciples, As leaven changes into its own kind much wheat-flour, so shall ye change the whole world. Note here the wisdom of the Saviour; He first brings instances from nature, proving that as the one is possible so is the other. And He says not simply 'put,' but hid; as much as to say, So ye, when ye shall be cast down by your enemies, then ye shall overcome them. And so leaven is kneaded in, without being destroyed, but gradually changes all things into its own nature; so shall it come to pass with your preaching. Fear ye not then because I said that many tribulations shall come upon you, for so shall ye shine forth, and shall overcome them all. He says, three measures, to signity a great abundance; that definite number standing for an indefinite quantity.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:33
For as this converts the large quantity of meal into its own quality, even so shall you convert the whole world.

And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me: What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude? Nay, for this very thing most of all makes your might conspicuous, that you mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not, put, simply, but hid); so also ye, when you cleave to your enemies, and are made one with them, then shall you get the better of them. And as the leaven, though it be buried, yet is not destroyed, but little by little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall you shine forth, and get the better of all.

But by three measures, here, He meant many, for He is wont to take this number for a multitude.

And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation.

Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe in Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which has been once leavened, becomes leaven again for what remains. And as a spark, when it has caught in timber, makes what has been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but leaven. Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven does the whole work by itself.

Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them. But they, one may say, were apostles. And what then? Were they not partakers with you? Were they not brought up in cities? Did they not enjoy the same benefits? Did they not practise trades? What, were they angels? What, came they down from Heaven?

But they had signs, it will be said. It was not the signs that made them admirable. How long shall we use those miracles as cloaks for our own remissness? Behold the choir of the Saints, that they shone not by those miracles. Why, many who had actually cast out devils, because they wrought iniquity, instead of being admired, did even incur punishment.

And what can it be then, he will say, that showed them great? Their contempt of wealth, their despising glory, their freedom from worldly things. Since surely, had they wanted these qualities, and been slaves of their passions, though they had raised ten thousand dead, so far from doing any good, they would even have been accounted deceivers. Thus it is their life, so bright on all sides, which also draws down the grace of the Spirit.

What manner of miracle did John work, that he fixed on himself the attention of so many cities? For as to the fact that he did no wondrous works, hear the evangelist, saying, John did no miracle. And whence did Elias become admirable? Was it not from his boldness towards the king? From his zeal towards God? From his voluntary poverty? From his garment of sheep's skin, and his cave, and his mountains? For his miracles he did after all these. And as to Job, what manner of miracle did he work in sight of the devil, that he was amazed at him? No miracle indeed, but a life that shone and displayed an endurance firmer than any adamant. What manner of miracle did David, yet being young, that God should say, I have found David the son of Jesse, a man after my own heart? Acts 13:22 And Abraham, and Isaac, and Jacob, what dead body did they raise? What leper did they cleanse? Do you not know that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, The foxes have holes, and the birds of the air nests. Matthew 8:20 For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, does even take it away when it exists.

And Himself too, when He was making laws for His own disciples, what said He? Do miracles, that men may see you? By no means. But what? Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven. Matthew 5:16 And to Peter again He said not, If you love me, do miracles, but feed my sheep. John 21:16 And whereas He everywhere distinguishes him with James and John above all the rest, for what, I pray you, did He distinguish them? For their miracles? Nay, all alike cleansed the lepers, and raised the dead; and to all alike He gave that authority.

Whence then had these the advantage? From the virtue in their soul. Do you see how everywhere practice is required, and the proof by works? For by their fruits, says He, you shall know them. Matthew 7:16 And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both he that shows forth an excellent life, draws to himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ does all for this object? Why, even thou, should one give you your choice, to raise dead men by His name, or to die for His name; which I pray you, of the two would you rather accept? Is it not quite plain, the latter? And yet the one is a miracle, the other but a work. And what, if one offered you to make grass gold, or to be able to despise all wealth as grass, would you not rather accept this latter? And very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Do you see that our practice has more power to do good? By practice I mean, not your fasting, nor yet your strewing sackcloth and ashes under you, but if you despise wealth, as it ought to be despised; if you be kindly affectioned, if you give your bread to the hungry, if you control anger, if you cast out vainglory, if you put away envy. So He Himself used to teach: for, Learn of me, says He, for I am meek and lowly in heart. Matthew 11:29 He did not say, for I fasted, although surely He might have spoken of the forty days, yet He says not this; but, I am meek and lowly in heart. And again, when sending them out, He said not, Fast, but, Eat of all that is set before you. With regard to wealth, however, He required of them great strictness, saying, Provide not gold, or silver, or brass, in your purses. Matthew 10:9

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, you think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

Wherefore, if you desire to become equal to the apostles, there is nothing to hinder you. For to have arrived at this virtue only suffices for your not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power. Acts 8:10 This power caused Christ to die, that He might put an end to it. Yea, for this brought in death; by reason of this all things have been turned upside down. If then thou remove this, you have cut out the nerves of the devil, you have bruised his head, you have put an end to all his might, you have scattered his host, you have exhibited a sign greater than all signs.

The saying is not mine, but the blessed Paul's. For when he had said, Covet earnestly the best gifts, and yet show I unto you a more excellent way; 1 Corinthians 12:31 he did not speak next of a sign, but of charity, the root of all our good things. If then we practise this, and all the self-denial that flows from it, we shall have no need of signs; even as on the other hand, if we do not practise it, we shall gain nothing by the signs.

Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, Behold we have forsaken all, and followed You; what shall we have therefore? Matthew 19:27 Hear also Christ saying to them, You shall sit upon twelve thrones, and, every one that has forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life. From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen.
[AD 407] John Chrysostom on Matthew 13:33
For as leaven converts the large quantity of meal into its own quality, even so shall you convert the whole world.Note the wisdom by which Christ introduces natural things. He implies that as the leaven works, so does the flour. Do not say to me, “What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude?” Rather, the most conspicuous thing about the apostles is that they were not put to flight when they mixed with the multitude. The leaven then leavens the lump when it comes close to the meal, and not simply close but so as to be actually mixed with it. He said it was not simply put in the flour but hid in it. So you also, when you come close to your enemies and are made one with them, then shall you get the better of them.
The leaven, though it is buried, is not destroyed. Little by little it transmutes the whole lump into its own condition. This happens with the gospel. Do not fear, then, that there will be many dangerous circumstances. For even then you will shine forth and be victorious. By “three measures” here he meant many, for he is prone to taking this number for a multitude.

Source: THE GOSPEL OF MATTHEW, HOMILY 46.2
[AD 420] Jerome on Matthew 13:33
The 'satum' is a kind of measure in use in Palestine containing one modius and a half.

Or otherwise; The woman who takes the leaven and hides it, seems to me to be the Apostolic preaching, or the Church gathered out of divers nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of meal, that the three, spirit, soul, and body, may be brought into one, and may not differ among themselves. Or otherwise; We read in Plato that there are three parts in the soul, reason, anger, and desire; (R. P. iv. 439. λογιστιχὸν, ἐχιδνμπτιχὸυ, θνμοειδὲς) so we also if we have received the evangelic leaven of Holy Scripture, may possess in our reason prudence, in our anger hatred against vice, in our desire love of the virtues, and this will all come to pass by the Evangelic teaching which our mother Church has held out to us. I will further mention an interpretation of some; that the woman is the Church, who has mingled the faith of man in three measures of meal, namely, belief in the Father, the Son, and the Holy Spirit; which when it has fermented into one lump, brings us not to a threefold God, but to the knowledge of one Divinity. This is a pious interpretation; but parables and doubtful solutions of dark things, can never bestow authority on dogmas.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:33
The woman who took the yeast and mixed it with three measures of flour until the whole batch of dough was fermented signifies to me either the apostolic preaching or the church, which is made up of different nations. She takes the yeast—namely, the knowledge and understanding of the Scriptures—and mixes it with three measures of flour so that the spirit, soul and body blended into one might not differ from each other but intermingle, obtaining from the Father whatever they ask for. This point is examined also elsewhere. We read in Plato, and it is the teaching of famous philosophers, that there are three passions in the human soul: one, which we may interpret as rational; another, which we call full of anger or irascible; a third, which we call desire. This great philosopher believed that our rational part resides in the brain, anger in the gall bladder and desire in the liver. Therefore, if we accept the evangelical yeast of sacred Scripture that we spoke about, the three passions of the human soul are blended into one, so that in reason we possess prudence, in anger we possess hatred toward vice, in desire the aspiration for virtue. And this all happens through the gospel teaching that holy mother, the church, offers us.

Source: COMMENTARY ON MATTHEW 2.13.33
[AD 420] Jerome on Matthew 13:33
(Verse 33.) And he spoke another parable to them. The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until it was all leavened. The stomachs of different people are different: some are pleased with bitter, some with sweet, some with more harsh, and some with more gentle foods. Therefore, as we have already said, the Lord presents various parables, so that there may be different remedies according to the varieties of wounds. That woman, who took the leaven and hid it in three measures of flour until it was all leavened, seems to me to be the apostolic preaching or the Church, which is gathered from diverse nations. She takes the leaven, namely the knowledge and understanding of the Scriptures, and hides it in three measures of flour, so that the spirit, soul, and body, brought together as one, do not disagree with one another; but when two or three come together, they obtain from the Father whatever they ask for (Matthew 18). This place is being discussed, and in another way. We read in Plato, and the common teaching of philosophers is that there are three passions in the human soul: the rational, which we can interpret as reason; the spirited, which we can call full of anger or irascible; the appetitive, which we name concupiscible. And that philosopher thinks that our reason dwells in the brain, anger in the gall, and desire in the liver. And so, if we accept the fermentum of the Evangelical holy Scriptures, about which it was said above, the three human passions will be brought together into one, so that we may possess prudence in reasoning: in anger, hatred against vices; in desire, longing for virtues; and all this will be accomplished through the Gospel teaching, which our mother Church has provided for us. I will also mention a third interpretation for some, so that the curious reader may choose from among many what pleases them: They interpret this woman and the Church itself, which has mixed the faith of man with enough flour for the belief of the Father, and of the Son, and of the Holy Spirit. And when it has been fermented into one, it leads us not to the threefold God, but to the knowledge of one divinity. Likewise, three sown grains of wheat, while there is not a different nature in each, draw substances toward unity. Indeed, pius quidem sensus, but never can the understanding of parables and the interpretation of obscure enigmas proceed to the authority of doctrines. Now, the sown grain is a measure, according to the custom of the province of Palestine, holding one and a half modius. Other things are said about this parable, but it is not the purpose of this material to speak about everything.

Source: Commentary on Matthew
[AD 428] Theodore of Mopsuestia on Matthew 13:33
He calls Greeks, Jews and Samaritans “three measures of meal,” for when the leaven had been cast into these three it brought about one same nature and fatness in all of them. For human beings, divided from one another, were brought into the same state by my teaching, in its working. The apostle also speaks in the same way, for “in Christ Jesus” there is neither “Greek” nor “Jew” and so on.

Source: FRAGMENT 74.16
[AD 430] Augustine of Hippo on Matthew 13:33
(Quæst. Ev. i. 12.) Or, The leaven signifies love, because it causes activity and fermentation; by the woman He means wisdom. By the three measures He intends either those three things in man, with the whole heart, with the whole soul, with the whole mind; or the three degrees of fruitfulness, the hundred-fold, the sixty-fold, the thirty-fold, or those three kinds of men, Noe, Daniel, and Job.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:33
(ubi sup.) The birds lodge in its branches, when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:33
He says, Until the whole was leavened, because that love implanted in our mind ought to grow until it changes the whole soul into its own perfection; which is begun here, but is completed hereafter.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 13:33
. He calls the apostles leaven as well as a grain of mustard seed. For just as the leaven, although it is small, transforms to itself all the flour, so you will transform the whole world, though you are few. Some understand the leaven to be the preaching; the three measures are the three faculties of the soul — the abilities to reason, to be stirred into action, and to desire — and the woman is the soul which hides the preaching within all three of its faculties, so that it is all mixed together, leavened, and sanctified. So every part of us must be leavened and transformed into that which is more Godlike. For He says, "till it was all leavened."
[AD 367] Hilary of Poitiers on Matthew 13:34-35
Or otherwise; The Lord compares Himself to leaven; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developements of the Gospels. But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But I hardly think that the reason of the thing will allow this interpretation; for though these three nations have indeed been called, yet in them Christ is shown and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:34-35
(Hom. xlvii.) After the foregoing parables, that none might think that Christ was bringing forward any thing new, the Evangelist quotes the Prophet, foretelling even this His manner of preaching: Mark's words are, And with many such parables spake he the word unto them, as they were able to hear it. (Mark 4:33.) So marvel not that, in speaking of the kingdom, He uses the similitudes of a seed, and of leaven; for He was discoursing to common men, and who needed to be led forward by such aids.

For though He had spoken many things not in parables, when not speaking before the multitudes, yet at this time spake He nothing without a parable.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:34
But Mark says, “As they were able to hear it, he spoke the word to them in parables.” Then pointing out that he is not making a new thing, he also brings in the prophet, proclaiming beforehand this his manner of teaching. And to teach us the purpose of Christ, how he discoursed in this way so that they might not be ignorant but that he might lead them to inquiry, Mark added, “And without a parable he told them nothing.” Yet surely he did say many things without a parable, but then later nothing. And for all this no one asked him questions, whereas we know they were often questioning the prophets. They questioned Ezekiel, for instance, and many others; but of these they did no such thing. Yet surely his sayings were enough to cast them into perplexity and to stir them up to the inquiry; for indeed a very solemn punishment was threatened by those parables. Even so they were not moved.

Source: THE GOSPEL OF MATTHEW, HOMILY 47.1
[AD 420] Jerome on Matthew 13:34-35
Yet He spoke not in parables to the disciples, but to the multitude; and even to this day the multitude hears in parables; and therefore it is said, And without a parable spake he not unto them.

This passage is taken from the seventy-seventh Psalm. I have seen copies which read, 'by Esaias the Prophet,' instead of what we have adopted, and what the common text has by the Prophet.

But because the text was not found in Isaiah, his name was, I suppose, therefore erased by such as had observed that. But it seems to me that it was first written thus, 'As was written by Asaph the Prophet, saying;' for the seventy-seventh Psalm out of which this text is taken is ascribed to Asaph the Prophet; and that the copyist not understanding Asaph, and imputing it to error in the transcription, substituted the better known name Isaiah. For it should be known that not David only, but those others also whose names are set before the Psalms, and hymns, and songs of God, are to be considered prophets, namely, Asaph, Idithum, and Heman the Esraite, and the rest who are named in Scripture. And so that which is spoken in the Lord's person, I will open my mouth in parables, if considered attentively, will be found to be a description of the departure of Israel out of Egypt, and a relation of all the wonders contained in the history of Exodus. By which we learn, that all that is there written may be taken in a figurative way, and contains hidden sacraments; for this is what the Saviour is there made to preface by the words, I will open my mouth in parables.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:34
(Verse 34) Jesus spoke all these things in parables to the crowds, and he did not speak to them without a parable. He speaks to the crowds in parables, not to the disciples; and even today the crowds listen to him in parables: the disciples ask the Savior at home.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:34-35
(Quæst. in Matt. q. 15.) Or, this is said, not that He uttered nothing in plain words; but that He concluded no one discourse without introducing a parable in the course of it, though the chief part of the discourse might consist of matter not figurative. And we may indeed find discourses of His parabolical throughout, but none direct throughout. And by a complete discourse, I mean, the whole of what He says on any topic that may be brought before Him by circumstances, before He leaves it, and passes to a new subject. For sometimes one Evangelist connects what another gives as spoken at different times; the writer having in such a case followed not the order of events, but the order of connection in his own memory. The reason why He spake in parables the Evangelist subjoins, saying, That it might be fulfilled that was spoken by the Prophet, saying, I will open my mouth in parables, I will utter things kept secret from the foundation of the world. (Ps. 78:2.)

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:34-35
The Greek word 'Parable,' is rendered in Latin 'Similitude,' by which truth is explained; and an image or representation of the reality is set forth.

From which reading Porphyry took an objection to the believers; Such was your Evangelist's ignorance, that he imputed to Isaiah what is indeed found in the Psalms.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 13:34-35
(ap. Anselm.) As though He had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:35
Then pointing out that He is not making a new thing, He brings in the Prophet also, proclaiming beforehand this His manner of teaching. And to teach us the purpose of Christ, how He discoursed in this manner, not that they might be ignorant, but that He might lead them to inquiry, he added, And without a parable spoke He nothing unto them. Yet surely He did say many things without a parable; but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel, for instance; as many others: but these did no such thing. Yet surely His sayings were enough to cast them into perplexity, and to stir them up to the inquiry; for indeed a very sore punishment was threatened by those parables: however, not even so were they moved.
[AD 420] Jerome on Matthew 13:35
As to what is said about the person of the Lord: “I will open my mouth in parables, I will utter what has been hidden since the foundation of the world,” we must pay close attention to the description of the departure of the Israelites from Egypt and the narration of all the signs contained in the book of Exodus. From this we realize that all those things that were written are to be understood through parables. And not only those great writings but also the signs that have been hidden will not ring clear unless we view them as parables. For the Savior promises that he will speak in parables and utter what has been hidden from the foundation of the world.

Source: COMMENTARY ON MATTHEW 2.13.35
[AD 420] Jerome on Matthew 13:35
(Verse 35) So that what was said through the prophet might be fulfilled, saying: I will open my mouth in parables; I will utter things hidden since the foundation of the world. This testimony is taken from the seventy-seventh psalm (Verse 2). It is read in some codices, and a diligent reader may perhaps find the same thing in the place where we have put it, and the Vulgate edition has: So that what was said through the prophet might be fulfilled, written there, through the prophet Isaiah, saying. Because it was not found in Isaiah, I believe it was later removed by prudent men. But it seems to me that it was originally written like this: 'What is written by the prophet Asaph, saying. The seventy-seventh psalm, from which this testimony is taken, is inscribed with the title of Asaph the prophet.' And the first scribe did not understand Asaph, and thought it was a mistake of the scribe, and corrected it to the more obvious name of Isaiah. It must be known, therefore, that in the psalms and hymns and songs of God, not only David, but also the others whose names are written, are to be called prophets: namely, Asaph and Idithun, and Heman the Ezrahite, and Ethan, and the sons of Korah, and the rest whom the Scripture mentions. And that which is said in the person of the Lord: I will open my mouth in parables: I will utter things hidden from the foundation of the world, must be carefully considered and found to describe in a more detailed manner the departure of the Israelites from Egypt, and all the signs that are contained in the story of Exodus. From this we understand that all those things that are written should be understood in a parabolic manner: not only to sound out the obvious letter, but also the hidden mysteries; for this is what the Savior promises, opening his mouth in parables, and revealing secrets from the foundation of the world.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:35
He brings forward as witness the prophet who had proclaimed beforehand that Jesus would teach in parables (Ps. 77:2), lest you think that Christ had invented some new form of teaching. But do not understand the prophecy in terms of cause and effect, but rather from the outcome of the event. For Christ did not teach in this manner in order to fulfill the prophecy, but rather, because He taught in parables, the word of the prophet is found in the outcome to have been fulfilled in Him. "Without a parable spake He not unto them" on this occasion only, for indeed He did not always speak to them in parables. The Lord uttered those things which were hidden since the foundation of the world. For He Himself revealed to us the mysteries of the heavens.
[AD 253] Origen of Alexandria on Matthew 13:36
Now, having discoursed sufficiently to the multitudes in parables, he sends them away and goes to his own house, where his disciples come to him. His disciples did not go with those he sent away. As many as are more genuine hearers of Jesus first follow him, then having inquired about his house, are permitted to see it. Having come, they saw and stayed with him for all that day, and perhaps some of them even longer. In my opinion, such things are implied in the Gospel according to John.… And if then, unlike the multitudes whom he sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes did, let us become friends of Jesus, so that as his disciples come, we may also come to him when he goes into the house. And having come, let us inquire about the explanation of the parable, whether of the tares of the field, or of any other.

Source: COMMENTARY ON MATTHEW 10.1-3
[AD 407] John Chrysostom on Matthew 13:36-43
The Lord had spoken to the multitude in parables, that He might induce them to ask Him of their meaning; yet, though He had spoken so many things in parables, no man had yet asked Him aught, and therefore He sends them away; Then Jesus sent the multitude away, and went into the house. None of the Scribes followed Him here, from which it is clear that they followed Him for no other purpose than that they might catch Him in His discourse.

Before, though desirous to learn, they had feared to ask; but now they ask freely and confidently because they had heard, To you it is given to know the mystery of the kingdom of heaven; and therefore they ask when alone, not envying the multitude to whom it was not so given. They pass over the parables of the leaven and the mustard-seed as plain; and ask concerning the parable of the tares, which has some agreement with the foregoing parable concerning the seed, and shows somewhat more than that. And accordingly the Lord expounds it to them, as it follows, He answered and said unto them, He that sows the good seed is the Son of man.

The field is the world. Seeing it is He that sows His own field, it is plain that this present world is His. It follows, The good seed are the children of the kingdom.

For this is part of the wiles of the Devil, to be ever mixing up truth with error. The harvest is the end of the world. In another place He says, speaking of the Samaritans, Lift up your eyes, and consider the fields that they are already white for the harvest; (John 4:35.) and again, The harvest truly is great, but the labourers are few, (Luke 10:2.) in which words He speaks of the harvest as being already present. How then does He here speak of it as something yet to come? Because He has used the figure of the harvest in two significations as He says there that it is one that soweth, and another that reapeth; but here it is the same who both sows and reaps; indeed there He brings forward the Prophets, not to distinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans. The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He enquires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here.

Or we may understand it of the kingdom of the heavenly Church; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, And they shall gather out of his kingdom all offences, to the end, that no offences should be seen in His kingdom; and then that they are burned. And they shall cast them into a furnace of fire.

Behold the unspeakable love of God towards men! He is ready to show mercy, slow to punish; when He sows, He sows Himself; when He punishes, He punishes by others, sending His Angels to that. It follows, There shall be weeping and gnashing of teeth.

Not that they shall not shine with higher brightness, but because we know no degree of brightness that surpasses that of the sun, therefore He uses an example adapted to our understanding.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:36
Wherefore also He left them and went away.

And not one of the Scribes follows Him; whence it is clear that for no other purpose did they follow, than to take hold of Him. But when they marked not His sayings, thenceforth He let them be.

And His disciples come unto Him, asking Him concerning the parable of the tares; although at times wishing to learn, and afraid Mark 9:32 to ask. Whence then arose their confidence in this instance? They had been told, To you it is given to know the mysteries of the kingdom of Heaven; and they were emboldened. Wherefore also they ask in private; not as grudging the multitude, but observing their Master's law. For, To these, says He, it is not given.

And why may it be that they let pass the parable of the leaven, and of the mustard seed, and inquire concerning this? They let those pass, as being plainer; but about this, as having an affinity to that before spoken, and as setting forth something more than it, they are desirous to learn (since He would not have spoken the same to them a second time); for indeed they saw how severe was the threatening therein uttered. Wherefore neither does He blame them, but rather completes His previous statements.

And, as I am always saying, the parables must not be explained throughout word for word, since many absurdities will follow; this even He Himself is teaching us here in thus interpreting this parable. Thus He says not at all who the servants are that came to Him, but, implying that He brought them in, for the sake of some order, and to make up the picture, He omits that part, and interprets those that are most urgent and essential, and for the sake of which the parable was spoken; signifying Himself to be Judge and Lord of all.
[AD 407] John Chrysostom on Matthew 13:36
He left the crowds and went away. Jesus “went into the house.” And not one of the scribes followed him. From this it is clear that they followed him for no other purpose than to seize him. But when they neglected to listen to his teachings, he let them be.

Source: THE GOSPEL OF MATTHEW, HOMILY 47.1
[AD 407] John Chrysostom on Matthew 13:36
When his disciples came to him “asking him concerning the parable of the tares,” it seemed as though they wished to learn but were afraid to ask. What was the source of their confidence to pursue the matter? They had been told, “To you it is given to know the mysteries of the kingdom of heaven.” So they were emboldened. They asked quietly in private, not so as to circumvent the crowd but to observe the Lord’s wishes. For he had said “to these it is not given.”And why may it be that they let pass the parable of the leaven and of the mustard seed and inquire concerning the weeds? They let those pass because they were easier to understand, but they seemed to be attracted to the theme of the weeds. It seemed to be addressing something more that they still desired to learn. This was the second time Jesus had discussed this theme. They recognized how ominous was the danger it implied. He did not resist them but further elaborated his teaching.
And, as I am always saying, the parables must not be explained literally, since many absurdities would follow. This even he himself is teaching us here in thus interpreting this parable.

Source: THE GOSPEL OF MATTHEW, HOMILY 47.1
[AD 420] Jerome on Matthew 13:36-43
The Lord sends away the multitude, and enters the house that His disciples might come to Him and ask Him privately of those things which the people neither deserved to hear, nor were able.

The offences are to be referred to the tares.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:36
(Verse 36) Then Jesus dismissed the crowds and went into the house. And his disciples came to him, saying, 'Explain to us the parable of the weeds of the field.' Jesus sent the crowds away and returned to the house, so that his disciples could come to him and privately ask him about the things that the people were not worthy to hear or understand. 'Explain to us the parable of the weeds of the field.'

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:36-43
(cont. Faust. xviii. 7.) The tares the Lord expounds to mean, not as Manichæus interprets, certain spurious parts inserted among the true Scriptures, but all the children of the Evil one, that is, the imitators of the fraud of the Devil. As it follows, The tares are the children of the evil one, by whom He would have us understand all the wicked and impious.

(Quæst. Ev. i. 10.) For all weeds among corn are called tares. It follows, The enemy who sowed this is the Devil.

(De Civ. Dei. xx. 9.) Out of that kingdom in which are no offences? The kingdom then is His kingdom which is here, namely, the Church.

(Quæst. Ev. i. 10.) That the tares are first separated, signifies that by tribulation the wicked shall be separated from the righteous; and this is understood to be performed by good Angels, because the good can discharge duties of punishment with a good spirit, as a judge, or as the Law, but the wicked cannot fulfil offices of mercy.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:36-43
The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity.

That is, the saints, and elect men, who are counted as sons.

By the harvest is denoted the day of judgment, in which the good are to be separated from the evil; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels. As then the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all offences, and them which do iniquity.

In these words is shown the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold. And as the offences are referred to the tares, so the righteous are reckoned among the children of the kingdom; concerning whom it follows, Then the righteous shall shine as the sun in the kingdom of their Father. For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the kingdom of their Father.

That He says, Then shall they shine, implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. He that hath ears to hear, let him hear.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 13:36-43
Figuratively; Having sent away the multitude of unquiet Jews, He enters the Church of the Gentiles, and there expounds to believers heavenly sacraments, whence it follows, And his disciples came to him, saying, Explain to us the parable of the tares of the field.

Observe, He says, Those that do iniquity, not, those who have done; because not they who have turned to penitence, but they only that abide in their sins are to be delivered to eternal torments.

That is, Let him understand who has understanding, because all these things are to be understood mystically, and not literally.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 13:36
He left the multitude at that time because they were not benefiting from His teaching. For He was speaking in parables so that they would question Him. But they were not concerned with this, neither did they ask to learn anything, so it was reasonable that He should leave them.

They only asked about this parable as the others seemed clearer to them. Tares are anything that grow among wheat and are harmful to it, such as weeds and the like.
[AD 1274] Glossa Ordinaria on Matthew 13:36-43
(ap. Anselm.) As though He had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world.

(non occ.) The offences, and, them that do iniquity, are to be distinguished as heretics and schismatics; the offences referring to heretics; while by them that do iniquity are to be understood schismatics. Otherwise; By offences may be understood those that give their neighbour an occasion of falling, by those that do iniquity all other sinners.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 13:37-43
But when, as we have indicated, he gathers from the whole kingdom of Christ all things that make people stumble, and the reasonings that produce lawless acts are cast into the furnace of fire, and the worse elements utterly consumed … then shall the righteous, having become one light of the sun, shine in the kingdom of their Father. For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? Of course, they will not shine for themselves. But perhaps the saying “Let your light shine before men” can be written “upon the table of the heart,” according to what is said by Solomon, in a threefold way. So even now the light of the disciples of Jesus shines before the rest of humanity, and after death before the resurrection, and after the resurrection “until all shall attain to full maturity” and all become one sun. Then shall they “shine as the sun in the kingdom of their Father.”

Source: COMMENTARY ON MATTHEW 10.3
[AD 407] John Chrysostom on Matthew 13:37
For whereas He Himself is the sower, and that of His own field, and out of His own kingdom He gathers, it is quite clear that the present world also is His.

But mark His unspeakable love to man, and His leaning to bounty, and His disinclination to punishment; in that, when He sows, He sows in His own person, but when He punishes, it is by others, that is, by the angels.
[AD 420] Jerome on Matthew 13:37-42
(Verse 37 onwards) And he answered, saying: The one who sows good seed is the Son of Man. But the field is the world. And the good seed, these are the sons of the kingdom. But the weeds are the sons of the evil one. And the enemy who sowed them is the devil. And the harvest is the end of the age. And the reapers are angels. Therefore, just as the weeds are gathered and burned with fire, so it will be at the end of the age. The Son of Man will send forth his angels, and they will gather out of his kingdom all causes of sin and those who practice lawlessness, and will throw them into the fiery furnace. In that place, there will be weeping and gnashing of teeth. He clearly explained that the field is the world: the sower, the Son of Man; the good seed, the sons of the kingdom; the tares, the sons of the evil one; the enemy who sowed them, the devil; the harvest, the end of the world; the reapers, angels. All scandals are referred to the tares; the righteous are considered sons of the kingdom. Therefore, as I have said above, we must apply our faith to what has been explained by the Lord. And those things which have been left unspoken and neglected by our understanding must be briefly touched upon. Understand that the men who are asleep are the leaders of the Churches. Do not welcome servants of the household of the father except for the angels, who daily see the Father's face (Matt. XVIII). But the devil is called the enemy of man because he stopped being God. And it is written of him in the ninth psalm: Arise, O Lord, let not man prevail (Psalm IX, 20). Therefore, let the one who is placed over the Church not sleep, lest through his negligence the enemy sows weeds, that is, the dogmas of heretics. But what is said, 'Lest while you gather up the tares, you root up also the wheat together with them,' gives place to repentance, and we are warned not to cut off our brother immediately, because it may happen that he who is corrupt in his understanding today, may tomorrow begin to be sound and to defend the truth. Also that which follows: 'Allow both to grow until the harvest,' seems to be contrary to this precept: 'Take away the evil from among you'; and there is to be no fellowship with those who are called brethren, and are adulterers and fornicators. For if eradication is prohibited, and patience must be maintained until the harvest, how are certain ones to be expelled from among us? Between wheat and weeds, which we call darnel, as long as it is grass and the stem has not yet come to the ear, there is a great similarity, and in distinguishing, either no difference or a very difficult one. Therefore, the Lord warns us not to quickly pronounce judgment when there is any ambiguity, but to reserve the judgment of God: so that when the day of judgment comes, he may expel not suspicion of crime, but a clear guilt from the assembly of the saints. But what he said, that the bundles of weeds are to be burned with fire, and the wheat is to be gathered into barns, it is clear that the heretics and hypocrites are to be burned with the fires of hell; but the saints who are called wheat are to be received into the barns, that is, the heavenly mansions.

Source: Commentary on Matthew
[AD 220] Tertullian on Matthew 13:42
He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.

Source: On the Resurrection of the Flesh
[AD 1107] Theophylact of Ohrid on Matthew 13:42
. What needed to be said has been said above. We said that He is speaking here of the heresies which are permitted to exist until the end of the world. For if we were to slay the heretics and cut them down, there would be uprisings and pitched battles, and perhaps many of the faithful would be destroyed in the uprisings. But even Paul and the thief had tares before they believed, but they were not cut down at that time, for the sake of the wheat that would spring up in them, for they later bore fruit for God. But the tares were consumed by the fire and heat of the Spirit.
[AD 407] John Chrysostom on Matthew 13:43
Not because it will be just so much only, but because this star is surpassed in brightness by none that we know. He uses the comparisons that are known to us.

And yet surely elsewhere He says, the harvest is already come; as when He says of the Samaritans, Lift up your eyes, and look on the fields; for they are white already to harvest. John 4:35 And again, The harvest truly is plenteous, but the laborers are few. How then says He there, that the harvest is already come, while here He said, it is yet to be? According to another signification.

And how having elsewhere said, One sows, and another reaps, John 4:37 does He here say, it is Himself that sows? Because there again, He was speaking, to distinguish the apostles, not from Himself, but from the prophets, and that in the case of the Jews and Samaritans. Since certainly it was He who sowed through the prophets also.

And at times He calls this self-same thing both harvest and sowing, naming it with relation, now to one thing, now to another. Thus when He is speaking of the conviction and obedience of His converts, He calls the thing a harvest, as though He had accomplished all; but when He is seeking after the fruit of their hearing, He calls it seed, and the end, harvest.

And how says He elsewhere, that the righteous are caught up first? 1 Thessalonians 4:17 Because they are indeed caught up first, but Christ having come, those others are given over to punishment, and then the former depart into the kingdom of heaven. For because they must be in heaven, but He Himself is to come and judge all men here; having passed sentence upon these, like some king He rises with His friends, leading them to that blessed portion. Do you see that the punishment is twofold, first to be burnt up, and then to fall from that glory?
[AD 420] Jerome on Matthew 13:43
(Verse 43.) Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:43
Since the sun appears brighter to us than all the stars, He compares the radiance of the righteous to the sun. For they will shine more resplendently than the sun. Since, perhaps, Christ is the Sun of Righteousness, so the righteous will shine as Christ Himself, for they, too, will be gods.
[AD 253] Origen of Alexandria on Matthew 13:44
Now a man who comes to the field, whether to the Scriptures or to the Christ who is formed both from things manifest and from things hidden, finds the hidden treasure of wisdom whether in Christ or in the Scriptures. For, going round to visit the field and searching the Scriptures and seeking to understand the Christ, he finds the treasure in it. Having found it, he hides it, thinking that it is not without danger to reveal to everybody the secret meanings of the Scriptures or the treasures of wisdom and knowledge in Christ. And, having hidden it, he goes away. Now he is focused on the heavy labor of devising how he shall buy the field, or the Scriptures, that he may make them his own possession, receiving from the people of God the oracles of God with which the Jews were first entrusted. But when one taught by Christ has bought the field, the kingdom of God, according to another parable, is like a vineyard that is “taken from” the first and given to other nations bringing forth its fruits. The one who bought the field in faith, as the fruit of his having sold all else that he had, no longer was keeping anything that was formerly his. For they would be a distracting source of evil to him.And you will give the same application, if the field containing the hidden treasure is Christ. Those who give up all things and follow him have, as it were in another way, sold their possessions. Thus by having sold and surrendered them and having received in their place a noble resolution from God their helper, they may purchase, at great cost worthy of the field, the field containing the hidden treasure.

Source: COMMENTARY ON MATTHEW 10.6
[AD 367] Hilary of Poitiers on Matthew 13:44
This treasure is indeed found without cost; for the Gospel preaching is open to all, but to use and possess the treasure with its field we may not without price, for heavenly riches are not obtained without the loss of this world.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 13:44
Through the comparison of a treasure in the field of our hope, Christ points to wealth that has been covered up, for God is discovered in humanity. In compensation for it, all the resources of the world are to be sold in order that with the clothing, food and drink of the needy we may buy the eternal riches of the heavenly treasure. But we must realize that the treasure was found and hidden, for he who found it could certainly have carried it off in secret at the time he hid it; and carrying it off, there would have been no need for him to buy it. But an explanation is needed here as to both the matter concerned and what was said. Thus the treasure was hidden because it was necessary to buy the field. The treasure in the field, as we said, signifies Christ in the flesh, who was found freely. Indeed, the preaching of the Gospels has no strings attached, but the power to use and own this treasure with the field comes at a price, for heavenly riches are not possessed without a worldly loss.

Source: Commentary on Matthew 13.7
[AD 407] John Chrysostom on Matthew 13:44
The foregoing parables of the leaven, and the grain of mustard-seed, are referred to the power of the Gospel preaching, which has subdued the whole world; in order to show its value and splendour, He now puts forth parables concerning a pearl and a treasure, saying, The kingdom of heaven is like unto treasure hid in a field. For the Gospel preaching is hidden in this world; and if you do not sell your all you will not purchase it; and this you ought to do with joy; wherefore it follows, which when a man hath found, he hideth it.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:44
But wherefore does He still go on, when the others have withdrawn, to speak to these also in parables? They had become wiser by His sayings, so as even to understand. At any rate, to them He says afterwards,

Have ye understood all these things? They say unto Him, Yea, Lord. So completely, together with its other objects, did the parable effect this too, that it made them more clear sighted. What then says He again?

Much as in the other place, the mustard seed and the leaven have but some little difference from each other, so here also these two parables, that of the treasure and that of the pearl. This being of course signified by both, that we ought to value the gospel above all things. And the former indeed, of the leaven and of the mustard seed, was spoken with a view to the power of the gospel, and to its surely prevailing over the world; but these declare its value, and great price. For as it extends itself like mustard seed, and prevails like leaven, so it is precious like a pearl, and affords full abundance like a treasure. We are then to learn not this only, that we ought to strip ourselves of everything else, and cling to the gospel, but also that we are to do so with joy; and when a man is dispossessing himself of his goods, he is to know that the transaction is gain, and not loss.

Do you see how both the gospel is hid in the world, and the good things in the gospel?
[AD 420] Jerome on Matthew 13:44
That he hides it, does not proceed of envy towards others, but as one that treasures up what he would not lose, he hides in his heart that which he prizes above his former possessions.

Or, That treasure in which are hid all the treasures of wisdom and knowledge (Col. 2:3.), is either God the Word, who seems hid in Christ's flesh, or the Holy Scriptures, in which are laid up the knowledge of the Saviour.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:44
(Verse 44) The kingdom of heaven is like a hidden treasure in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field. Hindered by frequent obscurities of parables, we surpass the literal interpretation, so that we seem to have transitioned from one kind of interpretation to another. This treasure is either all the treasures of wisdom and knowledge hidden, or God's Word, which is seen hidden in the flesh of Christ (Colossians 2), or the holy Scriptures, in which the knowledge of the Savior is preserved: and when someone finds Him in them, they should consider all the benefits of this world as nothing in order to possess Him whom they have found. But what follows: When a man finds it, he hides it, is said not because he does this out of envy, but because out of fear of losing it, he hides it in his heart, which he preferred to his former abilities.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:44
(Quæst. in Ev. i. 13.) Or, He speaks of the two testaments in the Church, which, when any hath attained to a partial understanding of, he perceives how great things lie hid there, and goeth and selleth all that he hath, and buyeth that; that is, by despising temporal things he purchases to himself peace, that he may be rich in the knowledge of God.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:44
(Hom. in Ev. xi. 1.) Otherwise; The treasure hidden in the field is the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their treasure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbours should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known. It follows, And for joy thereof he goeth and selleth all that he hath, and buyeth that field. He it is that selleth all he hath and buyeth the field, who, renouncing fleshly delights, tramples upon all his worldly desires in his anxiety for the heavenly discipline.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:44
See how the kingdom of heaven is compared with a treasure hidden in a field. Someone finds and hides it, and in his joy goes and sells everything he has and buys that field. We should note that the treasure, once discovered, is hidden to protect it. It is not enough to guard our pursuit of heavenly delight from wicked spirits if we do not hide it from human praise. In this present life we are, as it were, on the road by which we proceed to our homeland. Wicked spirits lie in wait along our route like bandits. Those who carry their treasure openly on the road are asking to be robbed.I say this, however, not because our neighbors should not see our good works, for it is written, “Let them see your good works and give glory to your Father in heaven,” but that we may not seek praise from outside for what we do.
We must let our work be in the open in such a way that our intention remains secret. Then we provide an example to our neighbors from our good work, and yet by the intention by which we seek to please God alone we always choose secrecy. The treasure is heavenly delight, and the field in which the treasure is hidden is the discipline of the pursuit of heaven. One who renounces the pleasures of the body and conquers all earthly desires by observing the heavenly discipline, so that nothing his body favors is compelling any longer and his spirit no longer fears anything that might destroy his bodily life, is truly one who sells everything and buys the field.

Source: FORTY GOSPEL HOMILIES 11.1
[AD 856] Rabanus Maurus on Matthew 13:44
That is, Let him understand who has understanding, because all these things are to be understood mystically, and not literally.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 13:44
. The field is the world, the treasure is the preaching and knowledge of Christ. It is hidden in the world. For as St. Paul says, We preach a wisdom that is hidden (I Cor. 2:7). He who seeks knowledge of God, finds it. And all that he has, be it pagan doctrines, wicked practices, or money, he immediately throws away and buys the field, that is, the world. For he who has knowledge of Christ has the world as his own possession. For having nothing he possesses everything, and has the elements as his servants and commands them, as did Joshua and Moses.
[AD 253] Origen of Alexandria on Matthew 13:45-46
Now among the words of all kinds that profess to announce truth, and among those who report them, he seeks pearls. Think of the prophets as, so to speak, the pearls that receive the dew of heaven and become pregnant with the word of truth from heaven. They are goodly pearls that, according to the phrase here set forth, the merchant seeks. And the chief of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word that is superior to the precious letters and thoughts in the law and the prophets. When one finds this pearl all the rest are easily released.Suppose, then, that one is not a disciple of Christ. He possesses no pearls at all, much less the very costly pearl, as distinguished from those that are cloudy or darkened.… The muddy words and the heresies that are bound up with works of the flesh are like the darkened pearls and those that are produced in the marshes. They are not beautiful.

Source: COMMENTARY ON MATTHEW 10.8
[AD 367] Hilary of Poitiers on Matthew 13:45-46
As regards the pearl, the reasoning is the same. But this passage is of value for the merchant who has long been steeped in the law. After lengthy labors, he finds out about this pearl and abandons those things that he obtained under the yoke of the law. For he carried on business for a long time and found the pearl that his heart was set on. He must pay the price of this one pearl he desired at the expense of all his other work.

Source: Commentary on Matthew 13.8
[AD 407] John Chrysostom on Matthew 13:45-46
The Gospel preaching not only offers manifold gain as a treasure, but is precious as a pearl; wherefore after the parable concerning the treasure, He gives that concerning the pearl. And in preaching, two things are required, namely, to be detached from the business of this life, and to be watchful, which are denoted by this merchantman. Truth moreover is one, and not manifold, and for this reason it is one pearl that is said to be found. And as one who is possessed of a pearl, himself indeed knows of his wealth, but is not known to others, ofttimes concealing it in his hand because of its small bulk, so it is in the preaching of the Gospel; they who possess it know that they are rich, the unbelievers, not knowing of this treasure, know not of our wealth. Jerome; By the goodly pearls may be understood the Law and the Prophets. Hear then Marcion and Manichæus; the good pearls are the Law and the Prophets. One pearl, the most precious of all, is the knowledge of the Saviour and the sacrament of His passion and resurrection, which when the merchantman has found, like Paul the Apostle, he straightway despises all the mysteries of the Law and the Prophets and the old observances in which he had lived blameless, counting them as dung that he may win Christ. (Phil. 3:8.) Not that the finding of a new pearl is the condemnation of the old pearls, but that in omparison of that, all other pearls are worthless.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:45-46
(Verse 45, 46.) Again, the kingdom of heaven is like a merchant in search of fine pearls. Upon finding one exceedingly precious pearl, he went and sold all that he had and bought it. In other words, the same thing as was said above. The good pearls that the merchant seeks are the Law and the Prophets. Listen, Marcion; listen, Manichaeus: the good pearls are the Law and the Prophets, and the knowledge of the Old Testament. But there is one most precious pearl, the knowledge of the Savior, and the sacrament of his passion, and the mystery of his resurrection. When a person, like the apostle Paul, discovers it, they despise all the mysteries of the law and the prophets, and the practices of their former life, in which they were blameless, as worthless filth and rubbish, in order to gain Christ (Philippians III). Not that the discovery of a new pearl condemns the old pearls, but by comparison, every other gem is worthless.

Source: Commentary on Matthew
[AD 428] Theodore of Mopsuestia on Matthew 13:45-46
Many who were entirely foreign to religion immediately recognized, by divine grace, the greatness of Christ, in that they despised all their former things and looked to this thing alone, recognizing that the one who is salvation is for them. Then he adds, again, that many people, even of those who have been exceedingly zealous about religion, when they recognize the greatness of the preaching, shall turn aside from old things. Such, for instance, was Paul, who had displayed a great deal of zeal for the law, but who, when he came to see the greatness of the gospel, disdained everything having to do with the law. He himself says, “but what things were gain to me, those I counted as loss for the sake of Christ”; and again, “I count all things but loss, and count them as dung, that I may win Christ.” He seems to have said this both on account of those Greeks who were devoted to religion and, again, on account of the Jews.

Source: FRAGMENT 75
[AD 430] Augustine of Hippo on Matthew 13:45-46
(Quæst. in Matt. q. 13.) Or, A man seeking goodly pearls has found one pearl of great price; that is, he who is seeking good men with whom he may live profitably, finds one alone, Christ Jesus, without sin; or, seeking precepts of life, by aid of which he may dwell righteously among men, finds love of his neighbour, in which one rule, the Apostle says, (Rom. 13:9.) are comprehended all things; or, seeking good thoughts, he finds that Word in which all things are contained, In the beginning was the Word. (John 1:1.) which is lustrous with the light of truth, stedfast with the strength of eternity, and throughout like to itself with the beauty of divinity, and when we have penetrated the shell of the flesh, will be confessed as God. But whichever of these three it may be, or if there be any thing else that can occur to us, that can be signified under the figure of the one precious pearl, its preciousness is the possession of ourselves, who are not free to possess it unless we despise all things that can be possessed in this world. For having sold our possessions, we receive no other return greater than ourselves, (for while we were involved in such things we were not our own,) that we may again give ourselves for that pearl, not because we are of equal value to that, but because we cannot give any thing more.

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 13:45-46
Let no one who hears this take offense at the name merchant. Here Christ is speaking of a merchant who shows mercy, not of one who is always usuriously investing his profits from capital. This merchant is the one who provides for the adornment of virtues, not the incentive of vices. He weighs the dignity of morals, not the weight of jewels. He wears necklaces of integrity, not of luxury. He flaunts not a display of sensual pleasure but the earmarks of discipline. Therefore this merchant exhibits pearls of heart and body, not in human trading but in heavenly commerce. He displays them not to trade for a present advantage but for a future one. He trades in order to gain not earthly but heavenly glory. He seeks to procure the kingdom of heaven as the reward of his virtues and to buy, at the price of innumerable other goods, the one pearl of everlasting life.

Source: SERMONS 47.2
[AD 604] Gregory the Dialogist on Matthew 13:45-46
(Hom. in Ev. xi. 2.) Or by the pearl of price is to be understood the sweetness of the heavenly kingdom, which, he that hath found it, selleth all and buyeth. For he that, as far as is permitted, has had perfect knowledge of the sweetness of the heavenly life, readily leaves all things that he has loved on earth; all that once pleased him among earthly possessions now appears to have lost its beauty, for the splendour of that precious pearl is alone seen in his mind.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:45-46
Again, the kingdom of heaven is said to be like a merchant who is seeking fine pearls. He finds one really precious pearl, and, having found it, he sells everything he has in order to buy it. In the same way, he who has a clear knowledge of the sweetness of heavenly life gladly leaves behind all the things he loved on earth. Compared with that pearl, everything else fades in value. He forsakes those things that he has and scatters those things that he has gathered. His heart yearns for heavenly things, and nothing on earth pleases him. The allure of earthly things has now dissipated, for only the brilliance of that precious pearl dazzles his mind. Solomon justly says of such love, “Love is strong as death,” because just as death destroys the body, so ardent desire for eternal life cuts off the love for material things. For love makes insensitive to extraneous earthly desires the person whom it has swept off his feet.

Source: FORTY GOSPEL HOMILIES 11.2.13
[AD 215] Clement of Alexandria on Matthew 13:46
A pearl, and that pellucid and of purest ray, is Jesus, whom of the lightning flash of Divinity the Virgin bore. For as the pearl, produced in flesh and the oyster-shell and moisture, appears to be a body moist and transparent, full of light and spirit; so also God the Word, incarnate, is intellectual light, sending His rays, through a body luminous and moist.

Source: Fragment from the Nicetas of Heraclea's Catena
[AD 407] John Chrysostom on Matthew 13:46
Except thou sell all, you buy not; except thou have such a soul, anxious and inquiring, you find not. Two things therefore are requisite, abstinence from worldly matters, and watchfulness. For He says One seeking goodly pearls, who when he had found one of great price, sold all and bought it. For the truth is one, and not in many divisions.

And much as he that has the pearl knows indeed himself that he is rich, but others know not, many times, that he is holding it in his hand (for there is no corporeal bulk); just so also with the gospel, they that have hold of it know that they are rich, but the unbelievers, not knowing of this treasure, are in ignorance also of our wealth.
[AD 420] Jerome on Matthew 13:46
By the goodly pearls may be understood the Law and the Prophets. Hear thenMarcion and Manichaeus; the good pearls are the Law and the Prophets. One pearl, the most precious of all, is the knowledge of the Saviour and the sacrament of His passion and resurrection, which when the merchantman has found, like Paul the Apostle, he straightway despises all the mysteries of the Law and the Prophets and the old observances in which he had lived blameless, counting them as dung that he may win Christ. Not that the finding of a new pearl is the condemnation of the old pearls, but that in comparison of that, all other pearls are worthless.
[AD 1107] Theophylact of Ohrid on Matthew 13:46
The sea is the present life. The merchants are those who traverse it in search of some knowledge. Many think that the pearls are the opinions of the multitude of philosophers. But one is of great price. For there is One Truth, which is Christ. It is like the story that is told of how the pearl comes into being within the oyster: the oyster opens its folds and a bolt of lightning strikes within; the folds are again shut and the pearl is conceived from the lightning and a droplet of moisture, giving it its pure whiteness. So Christ also was conceived from the lightning from above, the Holy Spirit. And as a man who has a pearl turns it over and over in his hands, and he knows what great wealth he possesses, while others are ignorant, so too the preaching is hidden among the unnoticed and the simple. To obtain this pearl one must give all.
[AD 253] Origen of Alexandria on Matthew 13:47
Now, these things being said, we must hold that “the kingdom of heaven is similar to a net that was cast into the sea and gathered of every kind,” in order to set forth the varied character of the principles of action among people, which are as different as possible from each other. The expression “gathered from every kind” embraces both those worthy of praise and those worthy of blame in respect of their inclinations toward the forms of virtues or of vices. And the kingdom of heaven is compared with the broad and variegated texture of a net, with reference to the old and the new Scripture, which are woven together of thoughts of widely varied kinds.

Source: COMMENTARY ON MATTHEW 10.12
[AD 253] Origen of Alexandria on Matthew 13:47
And this net has been cast into the waves of the sea. The waves toss about persons in every part of the world as they swim in the bitter affairs of life. Before the coming of our Savior Jesus Christ, this net was not wholly filled. The net expected by the Law and the Prophets had to be completed by him who says, “Don’t think that I came to destroy the law and the prophets; I came not to destroy but to fulfill.” The texture of the net has been completed in the Gospels and in the words of Christ through the apostles. On this account, therefore, “the kingdom of heaven is like a net that was cast into the sea and gathered every kind of fish.” In addition to what has been said, the expression “gathered from every kind” may refer to the calling of the Gentiles out of every nation.

Source: COMMENTARY ON MATTHEW 10.12
[AD 367] Hilary of Poitiers on Matthew 13:47
The Lord rightly compared his preaching with a net. Coming into the world, without condemning the world he gathered those who were dwelling within it in the manner of a net. Tossed into the sea, that net is hauled up from the bottom. Encircling every creature in that element, it draws out all those things that it has netted. It lifts us out of the world and into the light of the true sun. With the choice of righteous honor and the rejection of evil, it brings to light the scrutiny of the judgment to come.

Source: Commentary on Matthew 13.9
[AD 407] John Chrysostom on Matthew 13:47
After this, that we may not be confident in the gospel merely preached, nor think that faith only suffices us for salvation, He utters also another, an awful parable. Which then is this? That of the net.

And wherein does this differ from the parable of the tares? For there too the one are saved, the other perish; but there, for choosing of wicked doctrines; and those before this again, for not giving heed to His sayings, but these for wickedness of life; who are the most wretched of all, having attained to His knowledge, and being caught, but not even so capable of being saved.

Yet surely He says elsewhere, that the shepherd Himself separates them, but here He says the angels do this; Matthew 25:32 and so with respect to the tares. How then is it? At one time He discourses to them in a way more suited to their dullness, at another time in a higher strain.
[AD 407] John Chrysostom on Matthew 13:47-50
In the foregoing parables He has commended the Gospel preaching; now, that we may not trust in preaching only, nor think that faith alone is sufficient for our salvation, He adds another fearful parable, saying, Again, the kingdom of heaven is like unto a net cast into the sea.

Wherein does this parable differ from the parable of the tares? There, as here, some perish and some are saved; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to what was spoken; here, because of their evil life, because of which, though drawn by the net, that is, enjoying the knowledge of God, they cannot be saved. And when you hear that the wicked are cast away, that you may not suppose that this punishment may be risked, He adds an exposition showing its severity, saying, Thus shall it be in the end of the world; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth. Though He elsewhere declares, that He shall separate them as a shepherd separates the sheep from the goats; He here declares, that the Angels shall do it, as also in the parable of the tares.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:47-50
In fulfilment of that prophecy of Hieremias, who said, I will send unto you many fishers, (Jer. 6:16.) when Peter and Andrew, James and John, heard the words, Follow me, I will make you fishers of men, they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, And gathered of every kind.

For when the net shall be drawn to the shore, then shall be shown the true test for separating the fishes.

For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:47-50
[Daniel 7:2-3] "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea, differing from one another." The four winds of heaven I suppose to have been angelic powers to whom the principalities have been committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and when He separated the children of Adam, He established the bounds of the peoples according to the number of the angels. For the Lord's portion is His people; Jacob is the line of His inheritance (Deuteronomy 32:8). But the sea signifies this world and the present age, overwhelmed with salty and bitter waves, in accordance with the Lord's own interpretation of the dragnet cast into the sea (Matthew 13:47-50). Hence also the sovereign of all creatures that inhabit the waters is described as a dragon, and his heads, according to David, are smitten in the sea (Psalm 74:13). And in Amos we read: "If he descends to the very depth of the sea, there will I give him over to the dragon and he shall bite him" (Amos 9:3). But as for the four beasts who came up out of the sea and were differentiated from one another, we may identify them from the angel's discourse. "These four great beasts," he says, "are four kingdoms which shall rise up from the earth." And as for the four winds which strove in the great sea, they are called winds of heaven because each one of the angels does for his realm the duty entrusted to him. This too should be noted, that the fierceness and cruelty of the kingdoms concerned are indicated by the term "beasts."

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 420] Jerome on Matthew 13:47-50
(Verses 47 and following) Again, the kingdom of heaven is like a fishing net that was thrown into the sea and gathered fish of every kind. When it was full, they pulled it ashore, sat down, and sorted the good fish into containers, but threw away the bad ones. This is how it will be at the end of the world: the angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. This fulfills the prophecy of Jeremiah, who said, 'Behold, I will send many fishermen to you' (Jeremiah 16:16). When Peter, Andrew, James, and John, the sons of Zebedee, heard this, they followed Jesus and became fishers of men (Matthew 4:19). They wove together a net of gospel teachings from the old and new testament and cast it into the sea of this world, which even to this day stretches in the midst of waves, capturing whatever falls into it from the salty and bitter depths, both good and bad people, and the best and worst fish. But when the consummation and end of the world comes, as he explains more clearly below, then the fishing net will be drawn to the shore: then the true judgment of separating the fish will be displayed, and as if in a very calm harbor, the good will be placed in the vessels of celestial mansions: but the wicked will be received to be burned and dried up by the flame of hell.

Source: Commentary on Matthew
[AD 604] Gregory the Dialogist on Matthew 13:47
Again the kingdom of heaven is said to be like a fishing net that is let down into the sea, gathering all kinds of fish. Once it is filled, the net is brought to shore. The good fish are gathered into baskets, but the bad ones are thrown away. Our holy church is compared to a net, because it has been entrusted to fishermen, and because all people are drawn up in it from the turbulent waters of the present age to the eternal kingdom, lest we drown in the depths of eternal death. This net gathers all kinds of fish because it calls to forgiveness of sins everyone, wise and foolish, free and slave, rich and poor, brave and weak. Hence, the psalmist says to God: “Unto you shall all flesh come.” This net will be completely filled when it enfolds the entire number of the human race at the end of time. The fishermen bring it in and sit down on the shore, because just as the sea signifies this present age, so the shore signifies its end.

Source: FORTY GOSPEL HOMILIES 11.4.20
[AD 604] Gregory the Dialogist on Matthew 13:47-50
(Hom. in Ev. xi. 4.) Or otherwise; The Holy Church is likened to a net, because it is given into the hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to forgiveness of sin; it is then fully filled when in the end of all things the sum of the human race is completed; as it follows, Which, when it was filled, they drew out, and sitting down on the shore gathered the good into vessels, but the bad they cast away. For as the sea signifies the world, so the sea shore signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the reprobate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one; but the shore shall discover what the net of the Church has brought to land.

(ubi sup.) To fear becomes us here, rather than to expound for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:48
At the end of this present age the good fish are to be sorted into baskets and the bad ones thrown away. Then all the elect will be received into eternal dwellings, and the condemned will be led away into external darkness, since they have lost the light of the kingdom within them. Meanwhile the fishing net of faith holds us together as intermingled fish both good and bad.

Source: FORTY GOSPEL HOMILIES 11.4
[AD 604] Gregory the Dialogist on Matthew 13:48
Once on the shore, however, the fishing net—that is, the holy church—indicates what it has drawn in. Some fish, when they have been caught, cannot be changed. Others of us who were caught while we are wicked can become changed for the better. Let us bear this in mind as we are in the process of being caught, lest we be thrown aside on shore.

Source: FORTY GOSPEL HOMILIES 11.4
[AD 444] Cyril of Alexandria on Matthew 13:49
The calling that is through Christ is to be extended throughout the whole world. The net of gospel preaching seeks to gather together people out of every nation. People who are expert in catching fish and are mariners by trade let down their net making no discrimination, but whatever has been caught up in the meshes, wholly and entirely, is hauled by them to shore. So likewise the power of preaching and the marvelous and intricate teaching of the sacred doctrines, which the apostles, as good fishermen, wove together, draw people from every nation and gather them together for God. This net will gather all fish together until the time of consummation. Then out of all those who have been dragged out and caught, the angels appointed by God will make a separation between the wicked and the just.

Source: FRAGMENT 171
[AD 253] Origen of Alexandria on Matthew 13:50
And those who attended to the net that was cast into the sea are Jesus Christ, the master of the net, and “the angels who came and ministered to him.” It is not until the net is filled full that they will draw it up from the sea and carry it to the shore beyond the sea—namely, to things beyond this life—but not until the “fullness of the Gentiles” has been drawn into it. But when that fullness has come, then they draw it up from things here below and carry it to what is figuratively called the shore. There it will be the work of those who have drawn it up to sit by the shore, there to settle themselves in order that they may put each of the good fish in its own proper place, into the right vessel. But they will cast outside those that are of an opposite character and are called bad. By “outside” is meant the furnace of fire, as the Savior interpreted it, saying, “So shall it be at the consummation of the age. The angels shall come forth and separate the wicked from among the righteous and shall cast them into the furnace of fire.” Only it must be observed that we are already taught by the parable of the tares and the other similitudes set forth that the angels are to be entrusted with the power to distinguish and separate the evil from the righteous. For it is said above, “The Son of Man shall send his angels, and they shall gather out of his kingdom all things that cause stumbling, and those who do iniquity, and shall cast them into the furnace of fire. There shall be the weeping and gnashing of teeth.” But here it is said, “The angels shall come forth and sever the wicked from among the righteous and shall cast them into the furnace of fire.”

Source: COMMENTARY ON MATTHEW 10.12
[AD 407] John Chrysostom on Matthew 13:50
And this parable He interprets without so much as being asked, but of His own motion He explained it by one part of it, and increased their awe. For lest, on being told, They cast the bad away, you should suppose that ruin to be without danger; by His interpretation He signified the punishment, saying, They will cast them into the furnace. Matthew 13:50 And He declared the gnashing of teeth, and the anguish, that it is unspeakable.

Do you see how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, Broad is the way that leads to destruction, and many there be which go away by it. Matthew 7:13
[AD 1107] Theophylact of Ohrid on Matthew 13:50
. Fearful is this parable, for it shows that though we believe, if we do not lead a good life we shall be cast into the fire. The net is the teaching of the fishermen apostles, woven from miracles and the prophets’ testimonies. For what the apostles taught, they confirmed with miracles and the voices of the prophets. This net, then, caught all kinds — barbarians, Greeks, Jews, harlots, publicans, and thieves. When it has been filled, that is, when the world has ended, then those in the net are separated. And though we may have believed, if we are found to have become corrupt, we are thrown out. But those who are not, are placed into vessels which are, in fact, the places of eternal dwelling. Every deed, be it good or evil, is called the food of the soul. And the soul, too, has teeth, but they are spiritual in nature. Then the corrupted soul will gnash its teeth, that is, grind together its now impotent faculties of action, because it practiced such things.
[AD 253] Origen of Alexandria on Matthew 13:51
And one is a scribe “as a disciple to the kingdom of heaven” in the simpler sense, when one comes from Judaism and receives the teaching of Jesus Christ as defined by the church. But one is a scribe in a deeper sense when having received elementary knowledge through the letter of the Scriptures one ascends to things spiritual, which are called the kingdom of heaven. And as each thought is attained, grasped abstractly and proved by example and absolute demonstration, thereby one can understand the kingdom of heaven. Thus one who abounds in knowledge free from error is in the kingdom of the multitude of what are here represented as “heavens.” … Hence, so far as Jesus Christ, “who was in the beginning with God, God the Word,” has not his home in a soul, the kingdom of heaven is not in it. But when anyone comes close to admission of the Word, to that one the kingdom of heaven is near. But if the kingdom of heaven and the kingdom of God are the same thing in reality, if not in idea, manifestly to those to whom it is said, “The kingdom of God is within you,” to them also it might be said, “The kingdom of heaven is within you.” This is most true because of the repentance from the letter to the spirit, since “when one turns to the Lord, the veil over the letter is taken away.”

Source: COMMENTARY ON MATTHEW 10.14
[AD 367] Hilary of Poitiers on Matthew 13:51-52
Speaking to His disciples, He calls them Scribes on account of their knowledge, because they understood the things that He brought forward, both new and old, that is from the Law and from the Gospels; both being of the same householder, and both treasures of the same owner. He compares them to Himself under the figure of a householder, because they had received doctrine of things both new and old out of His treasury of the Holy Spirit.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 13:51
He spoke not to the crowds but to the disciples, and he gave fitting witness to those who understood the parables. He compared them with a householder, for they understood the teaching of his storeroom of things new and old. He referred to them as scribes because of their knowledge, for they understood the new and old things—that is, in the Gospels and in the law. He brought forth both of these on behalf of the same householder and from the same storeroom.

Source: Commentary on Matthew 14.1
[AD 407] John Chrysostom on Matthew 13:51-52
Then He praises them because they had understood; He saith unto them; Therefore every Scribe instructed in the kingdom of heaven is like unto an householder who bringeth out of his treasure things new and old.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:51
Having then uttered all this, and concluded His discourse in a tone to cause fear, and signified that these are the majority of cases (for He dwelt more on them).
[AD 420] Jerome on Matthew 13:51-52
For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.

For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others.

Or the Apostles are called Scribes instructed, as being the Saviour's notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs; I have kept for thee my beloved the new with the old. (c. 7:13.)

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:51
(Verse 51.) Did you understand all these things? They said to him: Yes. He said to them: To the apostles specifically this speech is; and to them it is said: You understood all these things; He does not want to hear them only as a people, but to understand them as future teachers.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:51-52
(De Civ. Dei, xx. 4.) He said not 'old and new,' as He surely would have said had He not preferred to preserve the order of value rather than of time. But the Manichæans while they think they should keep only the new promises of God, remain in the old man of the flesh, and put on newness of error.

(Quæst. in Matt. q. 16.) By this conclusion, whether did He desire to show whom He intended by the treasure hid in the field—in which case we might understand the Holy Scriptures to be here meant, the two Testaments by the things new and old—or did He intend that he should be held learned in the Church who understood that the Old Scriptures were expounded in parables, taking rules from these new Scriptures, seeing that in them also the Lord proclaimed many things in parables. If He then, in whom all those old Scriptures have their fulfilment and manifestation, yet speaks in parables until His passion shall rend the vail, when there is nothing hid that shall not be revealed; much more those things which were written of Him so long time before we see to have been clothed in parables; which the Jews took literally, being unwilling to be learned in the kingdom of heaven.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:51-52
(ubi sup.) But if by things new and old in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preachings of both Testaments, in their words and in their lives.

(ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 13:51-52
(non occ.) When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore He asks them, Have ye understood all these things? They say unto him, Yea, Lord.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 13:52
And it will not, then, be, in the eyes of the apostle, the differentiating principle-distinguishing (as he is doing) "things new and old" -which will be ridiculous; but (in this case too) it will be your own unfairness, while you taunt us with the form of antiquity all the while you are laying against us the charge of novelty.

Source: On Fasting
[AD 253] Origen of Alexandria on Matthew 13:52
One who is truly such a householder is both free and rich. He is rich because from the office of the scribe he has been made a disciple to the kingdom of heaven, in every word of the Old Testament and in all knowledge concerning the new teaching of Christ Jesus. He has these riches laid up in his own treasure house—in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven. There neither moth consumes nor thieves break through and steal. For the one who has such treasures laid up in heaven, not one moth of the inordinate passions can touch his spiritual and heavenly possessions.

Source: COMMENTARY ON MATTHEW 10.14
[AD 407] John Chrysostom on Matthew 13:52
Wherefore elsewhere also He says, I will send you wise men and scribes. Matthew 23:34 Do you see how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it a treasure?

So that as many as are ignorant of the divine Scriptures cannot be householders; such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another.

Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm we are subjecting ourselves, to what poverty. For when are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided? But while the rich, those who are mad about wealth, are constantly shaking out their garments, that they may not become moth-eaten; do you, seeing forgetfulness worse than any moth wasting your soul, neglect conversing with books? Do you not thrust away from you the pest, adorn your soul, look continually upon the image of virtue, and acquaint yourself with her members and her head? For she too has a head and members more seemly than any graceful and beautiful body.

What then, says one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, Blessed are the poor. This head has not locks and ringlets, but beauty, such as to gain God's favor. For, Unto whom shall I look, says He, but unto him that is meek and humble, and trembles at my words? Isaiah 66:2 And, My eyes are upon the meek of the earth. And, The Lord is near unto them that are of a contrite heart. This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; For a contrite spirit is a sacrifice to God. This is the mother of wisdom. If a man have this, he will have the rest also.

Have you seen a head such as you had never seen? Will you see the face too, or rather mark it? Mark then for the present its color, how ruddy, and blooming, and very engaging; and observe what are its ingredients. Well, and what are they? Shame-facedness and blushing. Wherefore also some one says, Before a shamefaced man shall go favor. Sirach 32:10 This sheds much beauty over the other members also. Though thou mix ten thousand colors, you will not produce such a bloom.

And if you will see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, Blessed, says He, are the pure in heart, for they shall see God. Matthew 5:8

And her mouth is wisdom and understanding, and the knowledge of spiritual hymns. And her heart, acquaintance with Scripture, and maintenance of sound doctrines, and benevolence, and kindness. And as without this last there is no living, so without that other is never any salvation. Yea, for from that all her excellencies have birth. She has also for feet and hands the manifestations of her good works. She has a soul too, godliness. She has likewise a bosom of gold, and firmer than adamant, even fortitude; and all may be taken captive more easily than that bosom may be riven asunder. And the spirit that is in the brain and heart, is charity.

Will you that in her actual deeds also I show you her image? Consider, I pray you, this very evangelist: although we have not his whole life in writing, nevertheless even from a few facts one may see his image shine forth.

First, as to his having been lowly and contrite, hear him, after his gospel, calling himself a publican; for his being also merciful, see him stripping himself of all and following Jesus; and as to his piety, it is evident from his doctrines. And his wisdom again it is easy to see from the gospel which he composed, and his charity (for he cared for the whole world); and the manifestation of his good works, from the throne on which he is to sit; Luke 22:30 and his courage too, by his departing with joy from the presence of the council. Acts 5:41

Let us imitate then this virtue, and most of all his humility and almsgiving, without which one cannot be saved. And this is shown by the five virgins, and together with them by the Pharisee. For without virginity indeed it is possible to see the kingdom, but without almsgiving it cannot be. For this is among the things that are essential, and hold all together. Not unnaturally then have we called it the heart of virtue. But this heart, unless it supply breath to all, is soon extinguished. In the same way then as the fountain also, if it confine its streams to itself, grows putrid; so it is with the rich also, when they keep their possessions to themselves. Wherefore even in our common conversation we say, great is the consumption of wealth with such a man; instead of saying, great is the abundance, great the treasure. For in truth there is a consumption, not of the possessors only, but of the riches themselves. Since both garments laid by spoil, and gold is cankered, and grain is eaten up, and the soul too of their owner is more than they all cankered and corrupted by the cares of them.

And if you be willing to produce in the midst a miser's soul; like a garment eaten by innumerable worms, and not having any sound part, even so will you find it, perforated on all sides by cares; rotted, cankered by sins.

But not such the poor man's soul, the soul of him, I mean, that is voluntarily poor; but it is resplendent as gold, it shines like a pearl, and it blooms like a rose. For no moth is there, no thief is there, no worldly care, but as angels converse, so do they.

Would you see the beauty of this soul? Would you acquaint yourself with the riches of poverty? He commands not men, but he commands evil spirits. He stands not at a king's side, but he has taken his stand near to God. He is the comrade, not of men, but of angels. He has not chests, two, or three, or twenty, but such an abundance as to account the whole world as nothing. He has not a treasure, but heaven. He needs not slaves, or rather has his passions for slaves, has for slaves the motives that rule over kings. For that which commands him who wears the purple, that motive shrinks before him. And royalty, and gold, and all such things, he laughs at, as at children's toys; and like hoops, and dice, and heads, and balls, so does he count all these to be contemptible. For he has an adorning, which they who play with these things cannot even see.

What then can be superior to this poor man? He has at least heaven for his pavement; but if the pavement be like this, imagine the roof! But has he not horses and chariots? Why, what need has he of these, who is to be borne upon the clouds, and to be with Christ?

Having these things then impressed on our minds, let us, both men and women, seek after that wealth, and the plenty that cannot be rifled; that we may attain also unto the kingdom of heaven, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
[AD 420] Jerome on Matthew 13:52
(Verse 52.) Therefore, every learned scribe in the kingdom of heaven is like a master of a household who brings forth from his treasure new and old things. The apostles were instructed, the scribes and notaries of the Savior, who recorded his words and precepts on the tablets of the fleshly heart, in the sacraments of the heavenly kingdoms, and they possessed the wealth of the household, casting forth from their treasure new and old teachings: so that whatever they preached in the Gospel, they would confirm with the voices of the law and the prophets. Wherefore the Bride also in the Canticles saith: 'I have kept for thee my brother, both New and Old.' (Cant. VII, 13)

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:52
And now the voice of Christ speaks to the Jews through the voice of the old Scriptures. They hear the voice of those Scriptures but do not see the face of the One who speaks. Do they want the veil to be lifted? Let them come to the Lord. Thus the old things are not taken away but are hidden in a storeroom. The learned scribe is now in the kingdom of God, bringing forth from his storeroom not new things only and not old things only. For if he should bring forth new things only or old things only, he is not a learned scribe in the kingdom of God presenting from his storeroom things new and old. If he says these things and does not do them, he brings them forth from his teaching office, not from the storeroom of his heart. We then say, Those things which are brought forth from the old are enlightened through the new. We therefore come to the Lord that the veil may be removed.

Source: SERMON 74.5
[AD 444] Cyril of Alexandria on Matthew 13:52
A scribe is one who, through continual reading of the Old and New Testaments, has laid up for himself a storehouse of knowledge. Thus Christ blesses those who have gathered in themselves the education both of the law and of the gospel, so as to “bring forth from their treasure things both new and old.” And Christ compares such people with a scribe, just as in another place he says, “I will send you wise men and scribes.”

Source: FRAGMENT 172.34
[AD 604] Gregory the Dialogist on Matthew 13:52
It was the old fate of the human race to descend into the gates of hell to suffer eternal punishment for its sins.But something was changed by the coming of the Mediator. If a person really desired to live uprightly here, one could attain to the kingdom of heaven and, even though earth-born, can depart from this perishable life and be given a place in heaven. The old fate was such that by way of punishment humankind could perish in eternal punishment. The new fate was such that, having been converted, humankind could live in the kingdom.
And so we see that the Lord concluded his discourse as he began it. First he likened the treasure discovered in a field and the pearl of great value to the kingdom. Then he spoke of the punishments of the lower world and the burning of the wicked. Then he added in conclusion: “So then, every scribe instructed in the kingdom of heaven is like a householder who brings forth from his storeroom things new and old.” It was as though he had said, “That person is a learned preacher in the holy church who knows both how to bring forth new things about the delights of the kingdom and to speak old things about the terror of chastisement, so that punishments may fill with dread those not induced by rewards.”

Source: FORTY GOSPEL HOMILIES 11.5
[AD 1107] Theophylact of Ohrid on Matthew 13:52
. Do you see how the parables have made them more attentive? For behold, they who before were unthinking and unlearned have understood these difficult things that were spoken. Therefore the Saviour praises them and says "every scribe." He calls them scribes, students of the law, but though they were students of the law, they did not remain within the law, but were instructed in the kingdom, that is, in the knowledge of Christ, and they are able to speak of both the old and the new. The householder, then, is Christ, the rich man. For in Him are the treasures of wisdom. He taught new things and then brought forward testimony from the old. For example, He said, "You will be called to account for every idle word" (Mt. 12:36) — this is new. Then He brought forward testimony, "By your words you will be judged and condemned" (Mt. 12:37; cf. Lk. 19:22, Job 15:6) — this is the old. In this the apostles were similar, for Paul says, "Be ye imitators of me, as I am of Christ" (I Cor. 4:16).
[AD 253] Origen of Alexandria on Matthew 13:53
We must therefore inquire whether by the expression “his own country” is meant Nazareth or Bethlehem. It might have been Nazareth, because of the saying “he shall be called a Nazarene.” Or it might have been Bethlehem, since he was born there. Furthermore, I wonder whether the Evangelists could have said “coming to Bethlehem” or “coming to Nazareth.” They have not done so but have named it more simply “his country.” This is because of something being declared in a mystic sense in the passage about his country—namely, the whole of Judea—in which he was dishonored. This is according to the saying “A prophet is not without honor, except in his own country.” Jesus Christ was considered “a stumbling block to the Jews,” among whom he is persecuted even until now. But he was proclaimed among the Gentiles and believed in everywhere—for his word has run over the whole world. In his own country Jesus had no honor, but among those who were “strangers from the covenants,” the Gentiles, he is held in honor. But the Evangelists have not recorded what things he taught and spoke in their synagogue. All we know is that they were so great and of such a nature that all were astonished. Probably the things spoken were too elevated to be written down. Only let us note that he taught in their synagogue, not separating from it or disregarding it.

Source: COMMENTARY ON MATTHEW 10.16
[AD 367] Hilary of Poitiers on Matthew 13:53-58
And this was the carpenter's son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal.

Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Amid all the wonderful works which He did, they were moved with the contemplation of His Body, and hence they ask, Whence hath this man these things? And thus they were offended in him.

Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judæa that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And he did not there many mighty works because of their unbelief.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:53-58
(Hom. xlviii.) By his own country here, He means Nazareth; for it was not there but in Capharnaum that, as is said below, He wrought so many miracles; but to these He shows His doctrine, causing no less wonder than His miracles.

Therefore were they in all things insensate, seeing they lightly esteemed Him on account of him who was regarded as His father, notwithstanding the many instances in old times of sons illustrious sprung from ignoble fathers; as David was the son of a husbandman, Jesse; Amos the son of a shepherd, himself a shepherd. And they ought to have given Him more abundant honour, because, that coming of such parents, He spake after such manner; clearly showing that it came not of human industry, but of divine grace.

Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house.

But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others; and when that did not result, He despised what pertained only to Himself that He might not increase their punishment. Why then did He even these few miracles? That they should not say, We should have believed had any miracles been done among us.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 13:53
Wherefore said He, these? Because He was to speak others besides. And wherefore, again, does He depart? Desiring to sow the word everywhere.
[AD 407] John Chrysostom on Matthew 13:53
And what does he now call his country? As it seems to me, Nazareth. “For he did not do many mighty works there,” it is said, but in Capernaum he did miracles. Thus Jesus also said, “And you, Capernaum, will you be exalted to heaven? You shall be brought down to hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day.”

Source: THE GOSPEL OF MATTHEW, HOMILY 48.1
[AD 420] Jerome on Matthew 13:53-58
After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also.

Wonderful folly of the Nazarenes! They wonder whence Wisdom itself has wisdom, whence Power has mighty works! But the source of their error is at hand, because they regard Him as the Son of a carpenter; as they say, Is not this the carpenter's son?

And when they are mistaken in His Father, no wonder if they are also mistaken in His brethren. Whence it is added, Is not his mother Mary, and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us?

(in Helvid. 14.) Those who are here called the Lord's brethren, are the sons of a Mary, His Mother's sister; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called the mother of James the Less.

This error of the Jews is our salvation, and the condemnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter.

For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity.

Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief.

Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people; and therefore He did among them few miracles, that they might not be altogether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in healing their bodies, as in saving their souls.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 13:53-54
(Verse 53, 54.) And it came to pass, when Jesus had finished these parables, that he departed from there. And coming into his own country, he taught them in their synagogue, so that they marveled and said. After the parables that he spoke to the people, and that only the apostles understood, he went to his own country to teach more openly there.

Where does this wisdom and these virtues come from? The Nazarenes marvel at where he gets his wisdom and virtue; but the error is obvious, for they suspect that he is the son of a carpenter.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:53-58
(De Cons. Ev. ii. 42.) From the foregoing discourse consisting of these parables, He passes to what follows without any very evident connection between them. Besides which, Mark passes from these parables to a different event from what Matthew here gives; and Luke agrees with him, so continuing the thread of the story as to make it much more probable that that which they relate followed here, namely, about the ship in which Jesus slept, and the miracle of the demons cast out; which Matthew has introduced above.

(Quæst. in Matt. q. 17.) No wonder then that any kinsmen by the mother's side should be called the Lord's brethren, when even by their kindred to Joseph some are here called His brethren by those who thought Him the son of Joseph.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 13:53-58
He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows; So that they marvelled, and said, Whence hath this man this wisdom, and these many mighty works? His wisdom is referred to His doctrine, His mighty works to His miracles.

He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 13:53-58
(ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Augustine on Matthew 13:53-58
(non occ. cf. Serm. 135. App.) For the Father of Christ is that Divine Workman who made all these works of nature, who set forth Noah's ark, who ordained the tabernacle of Moses, and instituted the Ark of the covenant; that Workman who polishes the stubborn mind, and cuts down the proud thoughts.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 13:54
As the case stood, however, it was actually the ordinary condition of His terrene flesh which made all things else about Him wonderful, as when they said, "Whence hath this man this wisdom and these mighty works? " Thus spake even they who despised His outward form.

Source: On the Flesh of Christ
[AD 367] Hilary of Poitiers on Matthew 13:54-56
The Lord is dishonored by his own. Although his wisdom in teaching and his mighty works excited admiration, their faithlessness held them back from true discernment. For they did not believe that God was doing these things in a man. Moreover, they referred to his father, his mother, brothers and sisters and took offense at him.But clearly this was the son of the carpenter who was subduing iron with fire, melting away all the might of the world with good judgment and forming the mass into every work that was humanly useful. He was molding the formless material of our bodies into members for different ministries and for every work of eternal life. They all became irritated at these things. Among the many astonishing things he did, they were most deeply moved by his contemplativeness and his bodily self-control. The Lord said to them that a prophet is without honor in his own country, because he was to be despised in Judea until the final fate of the cross. And since God’s power is only with those who are faithful, he abstained from all works of divine power while he was there, because of their unbelief.

Source: Commentary on Matthew 14.2
[AD 407] John Chrysostom on Matthew 13:54-56
But having come to his own country, he is not so intent upon miracles. He does not want to inflame them into further envy or to condemn them more grievously by the aggravation of their unbelief. Yet he presents his teaching, which possesses no less wonder than his miracles. For these utterly senseless people, when they ought to have marveled and been amazed at the power of his words, instead disparaged him, because of the one thought to be his father. Yet we know they had many examples of these things in the former times, for many fathers of little note had produced illustrious children.

Source: THE GOSPEL OF MATTHEW, HOMILY 48.1
[AD 450] Peter Chrysologus on Matthew 13:54-56
The synagogues could not be his. A malicious and disbelieving crowd gathered there. A people full of hate rather than love came together. A group of ill-disposed and ill-mannered people assembled. “He began to teach in their synagogues, so that they were astonished.” They were astonished because of indignation and not because of grace. They were amazed because of envy and not because of praise. They raged because what the proud seated on the floor were unable to discern, humility on its feet was thoroughly teaching.

Source: SERMONS 48.2
[AD 450] Peter Chrysologus on Matthew 13:54-56
“So that they were astonished, and said, ‘Where did he get this wisdom?’ ” The one who speaks this way does not know God, from whom is wisdom and from whom are mighty works. Solomon points to that source of wisdom. While still young, he accepted the highest honor of the kingdom so he might rule the people entrusted to him with virtue and not with arrogance, with wisdom and not with pride, with his heart and not with his head. He wanted wisdom from God, earnestly asked for it and received it. “Where did he get this wisdom and these mighty works?” The mighty power that gives eyesight denied by nature, that restores hearing to those drowned in silence, that unscrambles the words of those who are mute, that enables the lame to walk again and that orders souls headed for the realm of the dead to return to their bodies is from God, unless someone envious of salvation should deny it.

Source: SERMONS 48.2
[AD 1107] Theophylact of Ohrid on Matthew 13:54
. Matthew says "these parables" because in a short time He would tell them other ones. He departed so that He could benefit others by His presence. "His own country" means Nazareth, for He was raised there. He was teaching in the synagogue, speaking openly in public, that they might not later have grounds to claim that He was teaching things contrary to the law.
[AD 150] Protoevangelium of James on Matthew 13:55
And the priest said to Joseph, You have been chosen by lot to take into your keeping the virgin of the Lord. But Joseph refused, saying: I have children, and I am an old man, and she is a young girl. I am afraid lest I become a laughing-stock to the sons of Israel.

Source: The Protoevangelium of James, Section 9
[AD 215] Clement of Alexandria on Matthew 13:55
Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, while knowing the near relationship of the Lord, yet did not say that he himself was His brother. But what said he? "Jude, a servant of Jesus Christ,"— of Him as Lord; but "the brother of James." [Jude 1] For this is true; he was His brother, (the son) of Joseph.

Source: Fragment from the Latin Translation of Cassiodorus
[AD 220] Tertullian on Matthew 13:55
Come, now, if you have read in the utterance of the prophet in the Psalms, "God hath reigned from the tree," I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of "the tree.

Source: An Answer to the Jews
[AD 253] Origen of Alexandria on Matthew 13:55-56
And depreciating the whole of what appeared to be His nearest kindred, they said, "Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" [Matthew 13:55-56] They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or "The Book of James," that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, "The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you," [Luke 1:35] might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. And James is he whom Paul says in the Epistle to the Galatians that he saw, "But other of the Apostles saw I none, save James the Lord's brother." [Galatians 1:19] And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the "Antiquities of the Jews" in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude, who wrote a letter of few lines, it is true, but filled with the healthful words of heavenly grace, said in the preface, "Jude, the servant of Jesus Christ and the brother of James." [Jude 1]

Source: Commentary on the Gospel of Matthew (Book X), 17
[AD 367] Hilary of Poitiers on Matthew 13:55
And yet some very depraved men take from this the basis of their view that there were many brothers of our Lord as a point of tradition. If there had been sons of Mary who were not rather produced from a previous marriage of Joseph's, Mary never would have been transferred to the apostle John as his mother at the time of the Passion, nor would the Lord have said to them both, "Woman, behold your son," and to John, "Behold your mother," [John 19:26-27] unless perhaps he was leaving his disciple's filial love in order to comfort her who was left behind.

Source: Commentary on Matthew verse 1:4, page 45-46
[AD 373] Ephrem the Syrian on Matthew 13:55
Because there are those who dare to say that Mary cohabited with Joseph after she bore the Redeemer, we reply, 'How would it have been possible for her who was the home of the indwelling of the Spirit, whom the divine power overshadowed, that she be joined by a mortal being, and gave birth filled with birthpangs, in the image of the primeval curse?' If Mary was blessed of women, she would have been exempt from the curse from the beginning, and from the bearing of children in birthpangs and curses. It would be impossible therefore to call one who gave birth with these birthpangs blessed.

Source: Commentary on Tatian's Diatessaron, page 63
[AD 383] Jerome on Matthew 13:55
How then, says Helvidius, do you make out that they were called the Lord's brethren who were not his brethren? I will show how that is. In Holy Scripture there are four kinds of brethren — by nature, race, kindred, love. Instances of brethren by nature are Esau and Jacob, the twelve patriarchs, Andrew and Peter, James and John. As to race, all Jews are called brethren of one another, as in Deuteronomy, [Deuteronomy 15:12] "If your brother, an Hebrew man, or an Hebrew woman, be sold unto you, and serve you six years; then in the seventh year you shall let him go free from you." And in the same book, [Deuteronomy 17:15] "You shall in anywise set him king over you, whom the Lord your God shall choose: one from among your brethren shall you set king over you; you may not put a foreigner over you, which is not your brother." And again, [Deuteronomy 22:1] "You shall not see your brother's ox or his sheep go astray, and hide yourself from them: you shall surely bring them again unto your brother. And if your brother be not near unto you, or if you know him not, then you shall bring it home to your house, and it shall be with you until your brother seek after it, and you shall restore it to him again." And the Apostle Paul says, [Romans 9:3-4] "I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: who are Israelites." Moreover they are called brethren by kindred who are of one family, that is πατρία, which corresponds to the Latin paternitas, because from a single root a numerous progeny proceeds. In Genesis [Genesis 13:8, 11] we read, "And Abram said to Lot, Let there be no strife, I pray you, between me and you, and between my herdmen and your herdmen; for we are brethren." And again, "So Lot chose him all the plain of Jordan, and Lot journeyed east: and they separated each from his brother." Certainly Lot was not Abraham's brother, but the son of Abraham's brother Aram. For Terah begot Abraham and Nahor and Aram: and Aram begot Lot. Again we read, [Genesis 12:4] "And Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son." But if you still doubt whether a nephew can be called a son, let me give you an instance. [Genesis 14:14] "And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen." And after describing the night attack and the slaughter, he adds, "And he brought back all the goods, and also brought again his brother Lot." Let this suffice by way of proof of my assertion. But for fear you may make some cavilling objection, and wriggle out of your difficulty like a snake, I must bind you fast with the bonds of proof to stop your hissing and complaining, for I know you would like to say you have been overcome not so much by Scripture truth as by intricate arguments. Jacob, the son of Isaac and Rebecca, when in fear of his brother's treachery he had gone to Mesopotamia, drew near and rolled away the stone from the mouth of the well, and watered the flocks of Laban, his mother's brother. [Genesis 29:11] "And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son." Here is an example of the rule already referred to, by which a nephew is called a brother. And again, [Genesis 29:15] "Laban said to Jacob. Because you are my brother, should you therefore serve me for nought? Tell me what shall your wages be." And so, when, at the end of twenty years, without the knowledge of his father-in-law and accompanied by his wives and sons he was returning to his country, on Laban overtaking him in the mountain of Gilead and failing to find the idols which Rachel hid among the baggage, Jacob answered and said to Laban, [Genesis 31:36-37] "What is my trespass? What is my sin, that you have so hotly pursued after me? Whereas you have felt all about my stuff, what have you found of all your household stuff? Set it here before my brethren and your brethren, that they may judge between us two." Tell me who are those brothers of Jacob and Laban who were present there? Esau, Jacob's brother, was certainly not there, and Laban, the son of Bethuel, had no brothers although he had a sister Rebecca.

Innumerable instances of the same kind are to be found in the sacred books. But, to be brief, I will return to the last of the four classes of brethren, those, namely, who are brethren by affection, and these again fall into two divisions, those of the spiritual and those of the general relationship. I say spiritual because all of us Christians are called brethren, as in the verse, "Behold, how good and how pleasant it is for brethren to dwell together in unity." And in another psalm the Saviour says, "I will declare your name unto my brethren." And elsewhere, [John 20:17] "Go unto my brethren and say to them." I say also general, because we are all children of one Father, there is a like bond of brotherhood between us all. [Isaiah 66:5] "Tell these who hate you," says the prophet, "you are our brethren." And the Apostle writing to the Corinthians: [1 Corinthians 5:11] "If any man that is named brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner: with such a one no, not to eat." I now ask to which class you consider the Lord's brethren in the Gospel must be assigned. They are brethren by nature, you say. But Scripture does not say so; it calls them neither sons of Mary, nor of Joseph. Shall we say they are brethren by race? But it is absurd to suppose that a few Jews were called His brethren when all Jews of the time might upon this principle have borne the title. Were they brethren by virtue of close intimacy and the union of heart and mind? If that were so, who were more truly His brethren than the apostles who received His private instruction and were called by Him His mother and His brethren? Again, if all men, as such, were His brethren, it would have been foolish to deliver a special message, "Behold, your brethren seek you," for all men alike were entitled to the name. The only alternative is to adopt the previous explanation and understand them to be called brethren in virtue of the bond of kindred, not of love and sympathy, nor by prerogative of race, nor yet by nature. Just as Lot was called Abraham's brother, and Jacob Laban's, just as the daughters of Zelophehad received a lot among their brethren, just as Abraham himself had to wife Sarah his sister, for he says, [Genesis 20:11] "She is indeed my sister, on the father's side, not on the mother's," that is to say, she was the daughter of his brother, not of his sister...

It is clear that our Lord's brethren bore the name in the same way that Joseph was called his father: [Luke 1:18] "I and your father sought you sorrowing." It was His mother who said this, not the Jews. The Evangelist himself relates that His father and His mother were marvelling at the things which were spoken concerning Him, and there are similar passages which we have already quoted in which Joseph and Mary are called his parents. Seeing that you have been foolish enough to persuade yourself that the Greek manuscripts are corrupt, you will perhaps plead the diversity of readings. I therefore come to the Gospel of John, and there it is plainly written, [John 1:45] "Philip finds Nathanael, and says unto him, We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph." You will certainly find this in your manuscript. Now tell me, how is Jesus the son of Joseph when it is clear that He was begotten of the Holy Ghost? Was Joseph His true father? Dull as you are, you will not venture to say that. Was he His reputed father? If so, let the same rule be applied to them when they are called brethren, that you apply to Joseph when he is called father.

Source: Against Helvidius
[AD 397] Ambrose of Milan on Matthew 13:55
Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus], nor did the Virgin seek the consolation of being able to bear another son.

Source: Letter 63, Section 111
[AD 398] Didymus the Blind on Matthew 13:55
It helps us to understand the terms 'first-born' and 'only-begotten' when the Evangelist tells that Mary remained a virgin 'until she brought forth her first-born son' [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the Mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin

Source: The Trinity 3:4
[AD 403] Epiphanius of Salamis on Matthew 13:55
For I have heard from someone that certain persons are venturing to say that she had marital relations after the Savior's birth. And I am not surprised. The ignorance of persons who do not know the sacred scriptures well and have not consulted histories, always turns them to one thing after another, and distracts anyone who wants to track down something about the truth out of his own head. To begin with, when the Virgin was entrusted to Joseph - lots having compelled her to take this step - she was not entrusted to him for marriage, since he was a widower. He was called her husband because of the Law, but it plainly follows from the Jewish tradition that the Virgin was not entrusted to him for matrimony. It was for the preservation of her virginity in witness to the things to come - [a witness] that Christ's incarnation was nothing spurious but was truly attested, as without a man's seed but truly brought about by the Holy Spirit.

Source: The Panarion of Epiphanius of Salamis: De fide. Books II and III, page 620, 7.1
[AD 407] John Chrysostom on Matthew 13:55
How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

Source: Homily 5 on Matthew, Section 5
[AD 407] John Chrysostom on Matthew 13:55
He is moreover continually frequenting the synagogues, lest if He were always abiding in the wilderness, they should the more accuse Him as making a schism, and fighting against their polity. Being amazed therefore, and in perplexity, they said, Whence has this man this wisdom, and these powers? either calling the miracles powers, or even the wisdom itself. Is not this the carpenter's son? Matthew 13:55 The greater then the marvel, and the more abundant the ground of amaze.
[AD 420] Jerome on Matthew 13:55-56
(Verse 55, 56.) Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers James and Joseph and Simon and Judas? And aren't all his sisters with us? Where then did he get all these things? And they took offense at him. The error of the Jews is our salvation, and the condemnation of the heretics. For they saw Jesus Christ merely as a man, so that the carpenters thought him to be the son: Isn't this the carpenter's son? Are you surprised if they err about his brothers, when they err about his father? This place has been explained more fully in the aforementioned book against Helvedius.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 13:55
Those heretics were called Antidicomarites who denied the virginity of Mary to the point that they claim that after the birth of Christ she had intercourse with her husband.

Source: Heresies, LVI
[AD 444] Cyril of Alexandria on Matthew 13:55
And verily the blessed Jeremiah says, as to our Lord Jesus Christ, "For both thy brethren and the house of thy father, they too despised Thee, and they cried out; of thy followers were they gathered together: believe them not, for they will speak fair words unto Thee." [Jeremiah 12:6] For His brethren who before the faith thought little of Him, and in the words just spoken, all but attempt to cry out against Him, were gathered together through faith, and have spoken fair words unto Him, both aiding others, and striving with words in behalf of the faith. Very watchfully did the Prophet, having named His brethren, profitably add, The house of Thy father, lest they too should be supposed to have been of the blessed Virgin, rather than of His father Joseph alone.

Source: Commentary on John, John 7:3-5
[AD 1060] Papias the Lexicographer on Matthew 13:55
(1) Mary the mother of the Lord; (2) Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.

[NOTE: This is often erroneously attributed to Papias of Hierapolis, AD 130]

Source: THE BRETHREN OF THE LORD, J.B. Lightfoot, AD 1865 - identified the source of this Papias quote
[AD 1107] Theophylact of Ohrid on Matthew 13:55
John was related to Jesus, in the following manner. Joseph, the Betrothed of the most pure Theotokos, had seven children by his previous wife—four sons, and three daughters whose names were Martha, Esther, and Salome. John was the son of Salome; therefore, Jesus was John’s uncle. Because Salome was the daughter of Joseph—the "father of the Lord"—she was considered to be the Lord’s sister; and her son, John, the Lord’s nephew. Salome means "peaceful"; John means "the grace of her." May every soul understand that Christ’s peace, which is offered to all men, calms the passions of the soul, and gives birth to divine grace within us. But a soul in turmoil, always battling with others and with itself, cannot be counted worthy of divine grace. Consider another marvelous thing about John. Only he is said to have three mothers: first, Salome, his natural mother; second, thunder, for he is a "son of thunder" (Mk 3:17), on account of his powerful proclamation of the Gospel ; and third, Mary, the Theotokos, concerning whom the Lord said to John, "Behold thy mother" (Jn 19:27).

Source: Preface to the Four Gospels
[AD 1274] Thomas Aquinas on Matthew 13:55
Without any hesitation we must abhor the error of Helvidius, who dared to assert that Christ's Mother, after His Birth, was carnally known by Joseph, and bore other children. For, in the first place, this is derogatory to Christ's perfection: for as He is in His Godhead the Only-Begotten of the Father, being thus His Son in every respect perfect, so it was becoming that He should be the Only-begotten son of His Mother, as being her perfect offspring.

Secondly, this error is an insult to the Holy Ghost, whose "shrine" was the virginal womb ["Sacrarium Spiritus Sancti" (Office of B. M. V., Ant. ad Benedictus, T. P.), wherein He had formed the flesh of Christ: wherefore it was unbecoming that it should be desecrated by intercourse with man.

Thirdly, this is derogatory to the dignity and holiness of God's Mother: for thus she would seem to be most ungrateful, were she not content with such a Son; and were she, of her own accord, by carnal intercourse to forfeit that virginity which had been miraculously preserved in her.

Fourthly, it would be tantamount to an imputation of extreme presumption in Joseph, to assume that he attempted to violate her whom by the angel's revelation he knew to have conceived by the Holy Ghost.

We must therefore simply assert that the Mother of God, as she was a virgin in conceiving Him and a virgin in giving Him birth, did she remain a virgin ever afterwards...

Some, as Jerome says on Matthew 12:49-50, "suppose that the brethren of the Lord were Joseph's sons by another wife. But we understand the brethren of the Lord to be not sons of Joseph, but cousins of the Saviour, the sons of Mary, His Mother's sister." For "Scripture speaks of brethren in four senses; namely, those who are united by being of the same parents, of the same nation, of the same family, by common affection." Wherefore the brethren of the Lord are so called, not by birth, as being born of the same mother; but by relationship, as being blood-relations of His. But Joseph, as Jerome says (Contra Helvid. ix), is rather to be believed to have remained a virgin, "since he is not said to have had another wife," and "a holy man does not live otherwise than chastely."

Source: Summa Theologiae, Third Part, Question 28, Article 3
[AD 1531] Ulrich Zwingli on Matthew 13:55
I have never thought, still less taught, or declared publicly, anything concerning the subject of the ever Virgin Mary, Mother of our salvation, which could be considered dishonorable, impious, unworthy or evil... I believe with all my heart according to the word of holy gospel that this pure virgin bore for us the Son of God and that she remained, in the birth and after it, a pure and unsullied virgin, for eternity.

Source: Sermon: Mary, ever virgin, mother of God
[AD 1546] Martin Luther on Matthew 13:55
I am inclined to agree with those who declare that 'brothers' really mean 'cousins' here, for Holy Writ and the Jews always call cousins brothers.

Source: Luther's Works, Volume 22, Sermons On Gospel Of St John Chapters 1-4, page 214-215
[AD 1564] John Calvin on Matthew 13:55
Under the word 'brethren' the Hebrews include all cousins and other relations, whatever may be the degree of affinity.

Source: John Calvin's Bible Commentaries On The Gospel Of John, 1-11, John 7:3, page 201
[AD 1564] John Calvin on Matthew 13:55
Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ's 'brothers' are sometimes mentioned.

Source: Commentary on Mark, Chapter 6, Verse 3
[AD 1749] John Wesley on Matthew 13:55
I believe that He [Jesus] was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin.

Source: Letter to a Roman Catholic, DUBLIN July 18, 1749
[AD 407] John Chrysostom on Matthew 13:56
Do you see that Nazareth was where He was discoursing? Are not his brethren, it is said, such a one, and such a one? And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.
[AD 253] Origen of Alexandria on Matthew 13:57
We must inquire whether the expression has the same force when applied universally to every prophet. Does it mean that every one of the prophets was dishonored only in his own country? Or does it mean that every one who was dishonored was dishonored in his country? Or does it mean that because of the expression being singular, these things were said about only one? If these words are spoken about only one, then these things that have been said make sense insofar as they refer to what is written about the Savior. But if the point is generalized to indicate all prophets, then it is harder to defend historically. For Elijah did not suffer dishonor in Tishbeth of Gilead, nor Elisha in Abetmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, this saying is absolutely true. For we must think of Judea as their country and that famous Israel as their kindred, and perhaps of the body as the house. All suffered dishonor in Judea from the Israel that is according to the flesh while they were yet in the body. As it is written in the Acts of the Apostles, “Which of the prophets did your fathers not persecute, who declared beforehand the coming of the righteous One?” And Paul says similar things in the first epistle to the Thessalonians: “For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea; for you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all people.”

Source: COMMENTARY ON MATTHEW 10.18
[AD 420] Jerome on Matthew 13:57
(Verse 57.) But Jesus said to them: A prophet is not without honor, except in his own country and in his own house. It is almost natural for citizens to envy each other. For they do not consider a man's present deeds, but they remember his fragile infancy, as if they themselves had not also passed through the same stages of age to mature adulthood.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 13:57
The Nazarenes were foolish to think that low birth and plain ancestry hinder anyone from pleasing God. Let us suppose that Jesus was simply man and not God. What would have prevented Him from being a great wonderworker? So they are proven to be foolish and spiteful. They ought rather to have taken pride that their native city had produced such a good man. The Lord had brothers and sisters, the children of Joseph which he begat by the wife of his brother Cleopas. For when Cleopas died childless, Joseph took his wife in accordance with the law and had six children by her, four boys and two girls, Mary, who was called the daughter of Cleopas, in accordance with the law, and Salome. The Nazarenes also took offense at Jesus, perhaps themselves saying that He was casting out demons by Beelzebub.
[AD 253] Origen of Alexandria on Matthew 13:58
It seems to me that the production of miracles is similar in some ways to the case of physical things. Cultivation is not sufficient to produce a harvest of fruits unless the soil, or rather the atmosphere, cooperates to this end. And the atmosphere of itself is not sufficient to produce a harvest without cultivation. The one who providentially orders creation did not design things to spring up from the earth without cultivation. Only in the first instance did he do so when he said, “Let the earth bring forth vegetation, with the seed sowing according to its kind and according to its likeness.”It is just this way in regard to the production of miracles. The complete work resulting in a healing is not displayed without those being healed exercising faith. Faith, of whatever quality it might be, does not produce a healing without divine power.

Source: COMMENTARY ON MATTHEW 10.19
[AD 367] Hilary of Poitiers on Matthew 13:58
And this was the carpenter’s son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal.
Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Amid all the wonderful works which He did they were moved with the contemplation of His Body, and hence they ask, “Whencehath this man these things? And thus they were offended in him.”.
Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judea that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from worlds of divine power because of their unbelief. Whence it follows, “And he did not there many mighty works because of their unbelief.”
[AD 407] John Chrysostom on Matthew 13:58
What then says Christ unto them? A prophet, says He, is not without honor, save in his own country, and in his own house: and He did not, it is said, many mighty works, because of their unbelief. But Luke says, And He did not there many miracles. And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.

And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.

Wherefore then did He yet do a few miracles? That they might not say, Physician, heal yourself. Luke 4:23 That they might not say, He is a foe and an enemy to us, and overlooks His own; that they might not say, If miracles had been wrought, we also should have believed. Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.

And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, slaying, In Beelzebub He casts out the devils; even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.

But mark thou, I pray you, the Master's gentleness, how He reviles them not, but with great mildness says, A prophet is not without honor, save in his own country. And neither here did He stop, but added, And in his own house. To me it appears, that with covert reference to His very own brethren, He made this addition.

But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; Luke 4:25-27 and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He says, signifying in every instance their evil disposition, and that in His case nothing new is taking place.
[AD 407] John Chrysostom on Matthew 13:58
Luke says, “And he did not do many miracles there.” And yet it was to be expected he should have done them. For if the feeling of wonder toward him was growing (for indeed even there he was marveled at), why did Jesus not do them? Because he wasn’t concerned with the spectacle [of miracles] but with their usefulness. Therefore when this did not succeed, he overlooked what was of concern to himself to avoid aggravating their punishment.Why then did he still do a few miracles? That they might not say, “Physician, heal yourself.” Or to prevent them saying, “He is a foe and an enemy to us and overlooks his own.” Or that they might not say, “If he had performed miracles, we also would have believed.” Therefore he both performedd them and ceased doing so: the one, that he might fulfill his own part; the other, that he might not condemn them the more.
And consider the power of Jesus’ words. Possessed as the Jews were by envy, they still admired him. And as with regard to his works, they do not find fault with what is done but invent causes that have no basis, saying, “By Beelzebub he casts out devils.” Even so here too they find no fault with his teaching but take refuge only in the lowly stature of his ancestors.

Source: THE GOSPEL OF MATTHEW, HOMILY 48.1
[AD 420] Jerome on Matthew 13:58
(Verse 58) And he did not do many miracles there because of their unbelief. Not because he was unable to do many miracles for them, who were unbelieving; but rather because in doing many miracles he would condemn the unbelieving citizens. It can also be understood in another way, that Jesus is despised in his own home and country, that is, among the Jewish people. And therefore, he performed only a few signs there, so that they would not become completely without excuse. But he performs greater signs daily among the nations through his apostles, not so much in the healing of bodies, but in the salvation of souls.

Source: Commentary on Matthew
[AD 450] Peter Chrysologus on Matthew 13:58
Christ indeed came to his own country, because it was written, “He came among his own, and his own did not receive him.” In plain fact, when he says, “A prophet is not without honor except in his own country,” he is teaching that it is a painful situation to have influence among his own. To stand out among the local denizens is similar to an inflammation. A near relation’s glory burns the near relations. If neighbors have to pay homage to a neighbor, they consider it servitude. “And he did not do many mighty works there, because of their unbelief.” Power has no effect where unbelief does not deserve it. And while Christ does not demand a reward when he heals, he becomes indignant when injustice is shown to him instead of honor.

Source: SERMONS 48.6.26
[AD 1107] Theophylact of Ohrid on Matthew 13:58
See how Christ did not insult them, but said meekly, "A prophet is not without honour." For it is our human habit to despise those who are familiar, and to give a friendly welcome strangers. He added "and in his own house" because even His brothers who were of the same house bore Him ill-will. "He did not many mighty works there" because of their unbelief, sparing them further punishment lest they remain unbelieving even after the miracles which He might have done there. "He did not many mighty works," but He did perform a few, that they might not have excuse to say later, "If He had done something, we would have believed." You, O reader, understand this: to this day Jesus is without honor in His own country, that is, among the Jews. But we who are foreigners give Him honor.