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Saint Thomas Aquinas, Carlo Crivelli

Matthew 13

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Thomas Aquinas · Catena Aurea · Chapter 13

Passages · 184

Matthew 13:1–9

  • 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…vatican.va
  • Augustine of Hippo on Matthew 13:1–9 — By the words, “The same day,” he sufficiently shews 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…vatican.va
  • 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…vatican.va
  • 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…vatican.va
  • John Chrysostom on Matthew 13:1–9 (2) — The Evangelist did not relate this without a purpose, but that he might shew 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.vatican.va
  • 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…vatican.va
  • Jerome on Matthew 13:1–9 (2) — 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…vatican.va
  • Rabanus Maurus on Matthew 13:1–9 (2) — 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…vatican.va
  • John Chrysostom on Matthew 13:1–9 (3) — 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…vatican.va
  • Jerome on Matthew 13:1–9 (3) — 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…vatican.va
  • John Chrysostom on Matthew 13:1–9 (4) — 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.”vatican.va
  • Jerome on Matthew 13:1–9 (4) — By this sower is typified the Son of God, who sows among the people the word of the Father.vatican.va
  • John Chrysostom on Matthew 13:1–9 (5) — 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…vatican.va
  • Rabanus Maurus on Matthew 13:1–9 (3) — Or, He event forth, when having left Judaea, He passed by the Apostles to the Gentiles.vatican.va
  • Jerome on Matthew 13:1–9 (5) — 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.vatican.va
  • John Chrysostom on Matthew 13:1–9 (6) — 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…vatican.va
  • Jerome on Matthew 13:1–9 (6) — 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…vatican.va
  • John Chrysostom on Matthew 13:1–9 (7) — 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…vatican.va
  • Jerome on Matthew 13:1–9 (7) — Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teaching that we do not presume to understand any thing either more or less, or any…vatican.va
  • Rabanus Maurus on Matthew 13:1–9 (4) — 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…vatican.va
  • Jerome on Matthew 13:1–9 (8) — And we are excited to the understanding of His words, by the advice which follows, “He that hath ears to hear, let him hear.”vatican.va
  • Remigius of Auxerre on Matthew 13:1–9 — These care to hear, are ears of the mind, to understand namely and do those things which are commanded.vatican.va

Matthew 13:10–17

  • Glossa Ordinaria on Matthew 13:10–17 — 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…vatican.va
  • John Chrysostom on Matthew 13:10–17 — 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;”…vatican.va
  • 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.vatican.va
  • Remigius of Auxerre on Matthew 13:10–17 — 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.vatican.va
  • John Chrysostom on Matthew 13:10–17 (2) — 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…vatican.va
  • Remigius of Auxerre on Matthew 13:10–17 (2) — 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…vatican.va
  • John Chrysostom on Matthew 13:10–17 (3) — In saying this, He does not imply any necessity or fate, but shews 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…vatican.va
  • Remigius of Auxerre on Matthew 13:10–17 (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,…vatican.va
  • Jerome on Matthew 13:10–17 (2) — 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…vatican.va
  • 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…vatican.va
  • John Chrysostom on Matthew 13:10–17 (4) — 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…vatican.va
  • Remigius of Auxerre on Matthew 13:10–17 (4) — 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 shews when He says, “That seeing they may not see;” but words are heard…vatican.va
  • Jerome on Matthew 13:10–17 (3) — 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.vatican.va
  • John Chrysostom on Matthew 13:10–17 (5) — And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, “Thai there might be fulfilled in them the prophecy of Isaiah, who said, With the…vatican.va
  • Glossa Ordinaria on Matthew 13:10–17 (2) — 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.vatican.va
  • John Chrysostom on Matthew 13:10–17 (6) — 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…vatican.va
  • 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.vatican.va
  • Jerome on Matthew 13:10–17 (4) — 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.”vatican.va
  • John Chrysostom on Matthew 13:10–17 (7) — Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, “And be converted, and 1 should heal them;” which shews that if they would be converted, they…vatican.va
  • Augustine of Hippo on Matthew 13:10–17 — 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, “He hath blinded their eyes.” But is this to the…vatican.va
  • Remigius of Auxerre on Matthew 13:10–17 (5) — 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…vatican.va
  • Glossa Ordinaria on Matthew 13:10–17 (3) — 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.”vatican.va
  • Jerome on Matthew 13:10–17 (5) — 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…vatican.va
  • Glossa Ordinaria on Matthew 13:10–17 (4) — 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.vatican.va
  • Hilary of Poitiers on Matthew 13:10–17 (2) — 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…vatican.va
  • Jerome on Matthew 13:10–17 (6) — 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]vatican.va
  • Rabanus Maurus on Matthew 13:10–17 (2) — Also Isaiah and Micah, and many other Prophets, saw the glory of the Lord; and were thence called ‘seers.’vatican.va
  • Jerome on Matthew 13:10–17 (7) — 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…vatican.va
  • John Chrysostom on Matthew 13:10–17 (8) — 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…vatican.va

Matthew 13:18–23

  • Glossa Ordinaria on Matthew 13:18–23 — 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…vatican.va
  • Augustine of Hippo on Matthew 13:18–23 — 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.vatican.va
  • Glossa Ordinaria on Matthew 13:18–23 (2) — 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…vatican.va
  • Remigius of Auxerre 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…vatican.va
  • 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…vatican.va
  • 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.vatican.va
  • Jerome on Matthew 13:18–23 (2) — 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…vatican.va
  • Remigius of Auxerre on Matthew 13:18–23 (2) — 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…vatican.va
  • Jerome on Matthew 13:18–23 (3) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:18–23 (2) — 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…vatican.va
  • Remigius of Auxerre on Matthew 13:18–23 (3) — 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;)…vatican.va
  • Augustine of Hippo on Matthew 13:18–23 (3) — 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…vatican.va
  • Jerome on Matthew 13:18–23 (4) — The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock.vatican.va
  • Jerome on Matthew 13:18–23 (5) — 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…vatican.va

Matthew 13:24–30

  • John Chrysostom on Matthew 13:24–30 — 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.vatican.va
  • Jerome on Matthew 13:24–30 — 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…vatican.va
  • Remigius of Auxerre 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.”vatican.va
  • John Chrysostom on Matthew 13:24–30 (2) — 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 he wheat, and departed.” He here shews that error arose after truth, as indeed the course…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 — 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…vatican.va
  • John Chrysostom on Matthew 13:24–30 (3) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (2) — 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…vatican.va
  • Remigius of Auxerre on Matthew 13:24–30 (2) — 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…vatican.va
  • Jerome on Matthew 13:24–30 (2) — 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.” [Ps 9:19] Wherefore let not him sleep that is…vatican.va
  • John Chrysostom on Matthew 13:24–30 (4) — 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.vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (3) — 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…vatican.va
  • John Chrysostom on Matthew 13:24–30 (5) — Wherein observe the thoughtfulness and affection of the servants; they hasten to root up the tares, thus shewing their anxiety about the good seed; for this is all to which they look, not that any should be punished,…vatican.va
  • Jerome on Matthew 13:24–30 (3) — For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is today corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth;…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (4) — Wherein He renders them more patient and tranquil. For this He says, because good 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…vatican.va
  • Jerome on Matthew 13:24–30 (4) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (5) — 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…vatican.va
  • John Chrysostom on Matthew 13:24–30 (6) — This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a neverending war would be introduced into the world; and therefore He says, “Lest ye root out with them the…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (6) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (7) — 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…vatican.va
  • Remigius of Auxerre on Matthew 13:24–30 (3) — 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…vatican.va
  • John Chrysostom on Matthew 13:24–30 (7) — But why does He say, Gather first the tares? That the good should have no fears lest the wheat should be rooted up with them.vatican.va
  • Jerome on Matthew 13:24–30 (5) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (8) — 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,…vatican.va
  • 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…vatican.va
  • John Chrysostom on Matthew 13:24–30 (8) — 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…vatican.va
  • Jerome on Matthew 13:24–30 (6) — 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.” [Matt 21:43] It is…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (9) — 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.”vatican.va
  • Jerome on Matthew 13:24–30 (7) — 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…vatican.va
  • John Chrysostom on Matthew 13:24–30 (9) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:24–30 (10) — Dogmas are the decisions of sects [margin note: placita sectarum], the points, that is, that they have determined.vatican.va
  • Jerome on Matthew 13:24–30 (8) — For the dogmas of Philosophers when they have grown up, shew nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. But the Gospel…vatican.va
  • Hilary of Poitiers on Matthew 13:24–30 — 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.vatican.va
  • Gregory the Great on Matthew 13:24–30 — 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…vatican.va
  • Hilary of Poitiers on Matthew 13:24–30 (2) — 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…vatican.va
  • Gregory the Great on Matthew 13:24–30 (2) — “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.vatican.va

Matthew 13:33

  • 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…vatican.va
  • Jerome on Matthew 13:33 — The ‘saturn’ is a kind of measure in use in Palestine containing one modius and a half.vatican.va
  • Augustine of Hippo on Matthew 13:33 — 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,…vatican.va
  • 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.vatican.va
  • Jerome on Matthew 13:33 (2) — 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,…vatican.va
  • 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…vatican.va

Matthew 13:34–35

  • John Chrysostom on Matthew 13:34–35 — 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…vatican.va
  • Remigius of Auxerre 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.vatican.va
  • 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.”vatican.va
  • John Chrysostom on Matthew 13:34–35 (2) — 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.vatican.va
  • Augustine of Hippo on Matthew 13:34–35 — Or, this is said, not in Matt 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…vatican.va
  • Jerome on Matthew 13:34–35 (2) — 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.vatican.va
  • Remigius of Auxerre on Matthew 13:34–35 (2) — 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.vatican.va
  • Jerome on Matthew 13:34–35 (3) — 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,’…vatican.va
  • Glossa Ordinaria on Matthew 13:34–35 — 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…vatican.va

Matthew 13:36–43

Matthew 13:44

  • 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 shew its value and splendour, He now puts forth…vatican.va
  • 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…vatican.va
  • 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.vatican.va
  • Gregory the Great on Matthew 13:44 — 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…vatican.va
  • Jerome on Matthew 13:44 (2) — Or, That treasure “in which are hid all the treasures of wisdom and knowledge,” 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.vatican.va
  • Augustine of Hippo on Matthew 13:44 — 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;”…vatican.va

Matthew 13:45–46

  • 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…vatican.va
  • Jerome on Matthew 13:45–46 — By the goodly pearls may be understood the Law and the Prophets. Hear then Marcion and Manichaeus; the good pearls are the Law and the Prophets. One pearl, the most precious of all, is the knowledge of the Saviour…vatican.va
  • Gregory the Great on Matthew 13:45–46 — 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…vatican.va
  • Augustine of Hippo on Matthew 13:45–46 — 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…vatican.va

Matthew 13:47–50

  • 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,…vatican.va
  • Jerome on Matthew 13:47–50 — In fulfilment of that prophecy of Hieremias, who said, “I will send unto you many fishers,” [Jer 16:16] when Peter and Andrew, James and John, heard the words, “Follow me, I will make you fishers of men,” they put…vatican.va
  • Gregory the Great on Matthew 13:47–50 — 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…vatican.va
  • Jerome on Matthew 13:47–50 (2) — For when the net shall be drawn to the shore, then shall be shewn the true test for separating the fishes.vatican.va
  • John Chrysostom on Matthew 13:47–50 (2) — 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…vatican.va
  • Gregory the Great on Matthew 13:47–50 (2) — 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.vatican.va
  • Jerome on Matthew 13:47–50 (3) — For when the end of the world shall be come, then shall be shewn 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…vatican.va

Matthew 13:51–52

  • Glossa Ordinaria on Matthew 13:51–52 — 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…vatican.va
  • Jerome on Matthew 13:51–52 — 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.vatican.va
  • 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.”vatican.va
  • Augustine of Hippo on Matthew 13:51–52 — 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 Manichaeans while they think they should keep only the new promises of God,…vatican.va
  • Augustine of Hippo on Matthew 13:51–52 (2) — By this conclusion, whether did He desire to shew Aug. 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…vatican.va
  • Gregory the Great on Matthew 13:51–52 — 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…vatican.va
  • 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…vatican.va
  • Jerome on Matthew 13:51–52 (2) — 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…vatican.va
  • Gregory the Great on Matthew 13:51–52 (2) — 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…vatican.va

Matthew 13:53–58

  • 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.vatican.va
  • Augustine of Hippo on Matthew 13:53–58 — From the foregoing discourse consisting of these parables, He passes to what follows without any very evident connexion between them. Besides which, Mark passes from these parables to a different event from what…vatican.va
  • John Chrysostom on Matthew 13:53–58 — 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 shews His doctrine, causing no less wonder than His miracles.vatican.va
  • Remigius of Auxerre 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…vatican.va
  • Jerome on Matthew 13:53–58 (2) — 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,…vatican.va
  • John Chrysostom on Matthew 13:53–58 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:53–58 (2) — 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…vatican.va
  • 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…vatican.va
  • Jerome on Matthew 13:53–58 (3) — 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,…vatican.va
  • Jerome on Matthew 13:53–58 (4) — 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…vatican.va
  • Augustine of Hippo on Matthew 13:53–58 (3) — 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.vatican.va
  • Hilary of Poitiers on Matthew 13:53–58 (2) — 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,…vatican.va
  • Jerome on Matthew 13:53–58 (5) — 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.vatican.va
  • John Chrysostom on Matthew 13:53–58 (3) — 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.”vatican.va
  • Remigius of Auxerre on Matthew 13:53–58 (2) — 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…vatican.va
  • Jerome on Matthew 13:53–58 (6) — 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…vatican.va
  • Hilary of Poitiers on Matthew 13:53–58 (3) — 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…vatican.va
  • Jerome on Matthew 13:53–58 (7) — 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.vatican.va
  • John Chrysostom on Matthew 13:53–58 (4) — 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…vatican.va
  • Jerome on Matthew 13:53–58 (8) — 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;…vatican.va

Scripture cited · 27 verses

Genesis 2:1 · Genesis 3:18 · Deuteronomy 18:18 · Deuteronomy 33:3 · Psalm 9:19 · Psalm 55:6 · Psalm 78:2 · Isaiah 5:4 · Isaiah 6:9 · Isaiah 50:4 · Jeremiah 16:16 · Matthew 21:43 · Mark 4:10 · Mark 4:33 · Luke 8:18 · Luke 10:2 · John 1:1 · John 4:35 · John 8:56 · John 9:16 · John 12:39 · Acts 2:37 · Romans 13:9 · 1 Corinthians 5:13 · 1 Corinthians 15:10 · Philippians 3:8 · Colossians 2:3

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