Early Church Fathers Scripture Index : Texts
Matthew 13:8
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 506, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XIV.—Degrees of Glory in Heaven. (HTML)
... therefore, there are various abodes, according to the worth of those who have believed. To the point Solomon says, “For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord.” For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel—the thirty, the sixty, the hundred.[Matthew 13:8] And the perfect inheritance belongs to those who attain to “a perfect man,” according to the image of the Lord. And the likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the first ...
Ante-Nicene Fathers, Volume 5, page 54, footnote 15 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... cosmical system is completed; for through these also it began to exist. And this, he says, is what has been declared: “The sower went forth to sow. And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up,” he says, “and on account of its having no depth (of soil), it withered and died; and some,” he says, “fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who hath ears,” he says, “to hear, let him hear.”[Matthew 13:3-9] The meaning of this, he says, is as follows, that none becomes a hearer of these mysteries, unless only the perfect Gnostics. This, he says, is the fair and good land which Moses speaks of: “I will bring you into a fair and good land, into a land ...
Ante-Nicene Fathers, Volume 5, page 118, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VIII. (HTML)
Docetic Notion of the Incarnation; Their Doctrines of Æons; Their Account of Creation; Their Notion of a Fiery God. (HTML)
And these (heretics) suppose that this is what is spoken by the Saviour: “A sower went forth to sow; and that which fell on the fair and good ground produced, some a hundred-fold, and some sixty-fold, and some thirty-fold.”[Matthew 13:3-8] And for this reason, the (Docetic) says, (that the Saviour) has spoken the words, “He that hath ears to hear, let him hear,” because these (truths)are not altogether rumours. All these Æons, both the three and all those infinite (Æons which proceed) from these indefinitely, are hermaphrodite Æons. All these, then, after they had been increased and magnified, and had sprung from that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 435, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 46 (HTML)
CCEL Footnote 2195 (In-Text, Margin)
... fruitful in fewer gifts, but better; another in lower gifts, but more. And in what manner they be either made equal one to another, or distinguished one from another, in receiving eternal honors, who of men would dare to pronounce? whereas yet it is plain both that those differences are many, and that the better are profitable not for the present time, but for eternity. But I judge that the Lord willed to make mention of three differences of fruitfulness, the rest He left to such as understand.[Matthew 13:8] For also another Evangelist hath made mention only of the hundred-fold: we are not, therefore, are we, to think that he either rejected, or knew not of, the other two, but rather that he left them to be understood?
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 143, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Words Which Were Spoken Out of the Ship on the Subject of the Sower, Whose Seed, as He Sowed It, Fell Partly on the Wayside, Etc.; And Concerning the Man Who Had Tares Sowed Over and Above His Wheat; And Concerning the Grain of Mustard Seed and the Leaven; As Also of What He Said in the House Regarding the Treasure Hid in the Field, and the Pearl, and the Net Cast into the Sea, and the Man that Brings Out of His Treasure Things New and Old; And of the Method in Which Matthew’s Harmony with Mark and Luke is Proved Both with Respect to the Things Which They Have Reported in Common with Him, and in the Matter of the Order of Narration. (HTML)
CCEL Footnote 1025 (In-Text, Margin)
88. Matthew continues thus: “In that day went Jesus out of the house, and sat by the seaside: 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. And He spake many things unto them in parables, saying;” and so on, down to the words, “Therefore every scribe which is instructed in the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.”[Matthew 13:1-52] That the things narrated in this passage took place immediately after the incident touching the mother and the brethren of the Lord, and that Matthew has also retained that historical order in his version of these events, is indicated by the circumstance ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 334, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xiii. 19, etc., where the Lord Jesus explaineth the parables of the sower. (HTML)
CCEL Footnote 2507 (In-Text, Margin)
1. yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, “some fell by the way side,”[Matthew 13:3-8] which the birds picked up; “some in stony places,” which dried up from the heat; “some among thorns, which were choked,” and could not bring forth fruit; and “other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold.” But to-day the Lord hath again spoken another parable of the sower, “who sowed good seed in his field. While men slept the enemy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 19, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter I. 15–18. (HTML)
CCEL Footnote 43 (In-Text, Margin)
... scorch it, and there descend upon it the rain of daily exhortations and your own good thoughts, by which that is done in the heart which in the field is done by means of harrows, so that the clod is broken, and the seed covered and enabled to germinate: that you bear fruit at which the husbandman may be glad and rejoice. But if, in return for good seed and good rain, you bring forth not fruit but thorns, the seed will not be blamed, nor will the rain be in fault; but for thorns due fire is prepared.[Matthew 13:3-25]
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 14, footnote 3 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily II on Acts i. 6. (HTML)
CCEL Footnote 43 (In-Text, Margin)
... as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? hence they do not again ask, “What is the sign of Thy coming, and of the end of the world?” for they are afraid to say that: but, “Wilt Thou restore the kingdom to Israel?” for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near,[Matthew 13:1-43] and here where they asked, and He answered thereto, “Ye shall receive power,” says He, “when the Holy Ghost is come upon you. Is come upon you,” not, “is sent,” [to shew the Spirit’s coequal Majesty. How then darest thou, O opponent of the Spirit, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 529, footnote 2 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, ‘Strong meat is for those who are of full age, for those who, by reason of their capacity, have their senses exercised.’ And further, when the word is sown it does not yield a uniform produce of fruit in this human life, but one various and rich; for it bringeth forth, some an hundred, and some sixty, and some thirty[Matthew 13:8], as the Saviour teaches—that Sower of grace, and Bestower of the Spirit. And this is no doubtful matter, nor one that admits no confirmation; but it is in our power to behold the field which is sown by Him; for in the Church the word is manifold and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 27, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 436 (In-Text, Margin)
... virginity and the pleasures of wedlock. And, although, as a widow, the second degree of chastity is hers, still can you not imagine the continual crosses which she has to bear, daily seeing in her sister what she has lost herself; and, while she finds it hard to go without the pleasures of wedlock, having a less reward for her present continence? Still she, too, may take heart and rejoice. The fruit which is an hundredfold and that which is sixtyfold both spring from one seed, and that seed is chastity.[Matthew 13:8]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 67, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1049 (In-Text, Margin)
... ‘Be fruitful and multiply and replenish the earth.’ But while we allow marriage, we prefer the virginity which springs from it. Gold is more precious than silver, but is silver on that account the less silver? Is it an insult to a tree to prefer its apples to its roots or its leaves? Is it an injury to corn to put the ear before the stalk and the blade? As apples come from the tree and grain from the straw, so virginity comes from wedlock. Yields of one hundredfold, of sixtyfold, and of thirtyfold[Matthew 13:8] may all come from one soil and from one sowing, yet they will differ widely in quantity. The yield thirtyfold signifies wedlock, for the joining together of the fingers to express that number, suggestive as it is of a loving gentle kiss or ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 135, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1919 (In-Text, Margin)
2. The good ground of which we read in the parable brought forth fruit, some an hundred-fold, some sixtyfold, and some thirtyfold.[Matthew 13:8] In this threefold yield I recognize an emblem of the three different rewards of Christ which have fallen to three women closely united in blood and moral excellence. Eustochium culls the flowers of virginity. Paula sweeps the toilsome threshing floor of widowhood. Paulina keeps the bed undefiled of marriage. A mother with such daughters wins for herself on earth all that Christ has promised to give in heaven. Then to complete the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 233, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3262 (In-Text, Margin)
... not at all; but I commend first ones. Do I expel twice-married persons from the church? Far from it; but I urge those who have been once married to lives of continence. The Ark of Noah contained unclean animals as well as clean. It contained both creeping things and human beings. In a great house there are vessels of different kinds, some to honour and some to dishonour. In the gospel parable the seed sown in the good ground brings forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.[Matthew 13:8] The hundredfold which comes first betokens the crown of virginity; the sixtyfold which comes next refers to the work of widows; while the thirtyfold—indicated by joining together the points of the thumb and forefinger —denotes the marriage-tie. What ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 240, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Avitus. (HTML)
CCEL Footnote 3373 (In-Text, Margin)
... Christ we shall be made subject to God and He shall be all in all; or as things made subject to Christ shall be with Christ Himself made subject to God and brought under one law, so all substance shall be refined into its most perfect form and rarified into æther which is a pure and uncompounded essence; or else the sphere which I have called motionless and all that it contains will be dissolved into nothing, and the sphere in which the antizone itself is contained shall be called ‘good ground,’[Matthew 13:8] and that other sphere which in its revolution surrounds the earth and goes by the name of heaven shall be reserved for the abode of the saints.”