Early Church Fathers Scripture Index : Texts
Matthew 13:33
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 463, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter XII.—God Cannot Be Embraced in Words or by the Mind. (HTML)
... He says: “To you it is given to know the mysteries of the kingdom of heaven.” And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: “He will open His mouth in parables, and will utter things kept secret from the foundation of the world.” And now, by the parable of the leaven, the Lord shows concealment; for He says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”[Matthew 13:33] For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong and powerful, draws to itself secretly and invisibly every one who receives it, and ...
Ante-Nicene Fathers, Volume 3, page 152, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Law Anterior to Moses. (HTML)
CCEL Footnote 1140 (In-Text, Margin)
For why should God, the founder of the universe, the Governor of the whole world, the Fashioner of humanity, the Sower[Matthew 13:31-43] 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. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated ...
Ante-Nicene Fathers, Volume 5, page 53, footnote 3 (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)
... speaks to himself, in language mute, as to what sort he must become—that is spiritual, not carnal—if he shall listen in silence to the concealed mystery. And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.[Matthew 13:33-34]
Ante-Nicene Fathers, Volume 9, page 70, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XVII. (HTML)
CCEL Footnote 1219 (In-Text, Margin)
[13, 14] And he set forth to them another parable: To what shall I liken the kingdom of [15] God?[Matthew 13:33] It is like the leaven which a woman took, and kneaded into three measures of flour, until the whole of it was leavened.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 62, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
The Church is Not to Be Blamed for the Conduct of Bad Christians, Worshippers of Tombs and Pictures. (HTML)
CCEL Footnote 154 (In-Text, Margin)
... with wicked will persist in their old vices, or even add to them others still worse, are indeed allowed to remain in the field of the Lord, and to grow along with the good seed; but the time for separating the tares will come. Or if, from their having at least the Christian name, they are to be placed among the chaff rather than among thistles, there will also come One to purge the floor and to separate the chaff from the wheat, and to assign to each part (according to its desert) the due reward.[Matthew 13:24-43]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 598, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... shore; nor will you leave the good pastures of unity, because of the goats which are to be placed on the left when the Good Shepherd shall divide the flock; nor will you separate yourselves by an impious secession, because of the mixture of the tares, from the society of that good wheat, whose source is that grain that dies and is multiplied thereby, and that grows together throughout the world until the harvest. For the field is the world,—not only Africa; and the harvest is the end of the world,[Matthew 13:24-40] —not the era of Donatus.
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 8, page 299, footnote 24 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2897 (In-Text, Margin)
1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread out its branches; wherein already the leaven, which at first was contemptible, hath leavened three measures,[Matthew 13:33] that is, the whole round world repeopled by the three sons of Noe: for from East and West and North and South shall come they that shall sit down with the Patriarchs, while those shall have been driven without, that have been born of their flesh and have not imitated their faith. Unto his glory then of Christ’s Church our eyes we have opened; and that barren one, for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 192, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily III. On the Power of Man to Resist the Devil. (HTML)
CCEL Footnote 606 (In-Text, Margin)
... Direct thine own intention aright then, and thou shalt never receive harm from any, but shall get the greatest gain, not only from the good but even from the wicked. For on this account, as I have before said, God has suffered men to be with one another, and especially the wicked with the good, in order that they may bring them over to their own virtue. Hear at least what Christ saith to his disciples, “The Kingdom of heaven is like unto a woman who took leaven and hid it in three measures of meal.”[Matthew 13:33] So that the righteous have the power of leaven, in order that they may transfer the wicked to their own manner of conduct. But the righteous are few, for the leaven is small. But the smallness in no way injures the lump, but that little quantity ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 224, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily to Those Who Had Not Attended the Assembly: and on the Apostolic Saying, 'If Thine Enemy Hunger, Feed Him, Etc. (Rom. xii. 20), and Concerning Resentment of Injuries.' (HTML)
To Those Who Had Not Attended the Assembly. (HTML)
CCEL Footnote 744 (In-Text, Margin)
... salvation, and how the greater part of the body of the Church is like a dead and motionless carcase. “And what concern is that to us?” you say. The greatest possible concern if you pay no attention to your brethren, if you do not exhort and advise, if you put no constraint on them, and do not forcibly drag them hither, and lead them away out of their deep indolence. For that one ought not to be useful to himself alone, but also to many others, Christ declared plainly, when He called us salt, and leaven,[Matthew 13:33] and light: for these things are useful and profitable to others. For a lamp does not shine for itself, but for those who are sitting in darkness: and thou art a lamp not that thou mayest enjoy the light by thyself, but that thou mayest bring back ...
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 3, page 546, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 7 (HTML)
CCEL Footnote 3274 (In-Text, Margin)
... generation. For light does not produce substantial brightness, nor the understanding generate a substantial word, but the Son of God, it is affirmed, was generated substantially.” To this we reply, first, When in other things examples or illustrations are used, the resemblance cannot hold in every particular, but only in some one point for which the illustration is employed. For instance, When it is said in the Gospel, “The kingdom of heaven is like leaven, which a woman hid in three measures of meal,”[Matthew 13:33] are we to imagine that the kingdom of heaven is in all respects like leaven, so that like leaven it is palpable and perishable so as to become sour and unfit for use? Obviously the illustration was employed simply for this object—to shew how, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 136, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1935 (In-Text, Margin)
... asleep the Church has posthumously borne the monk Pammachius, a patrician by his parentage and marriage, rich in alms, and lofty in lowliness. The apostle writes to the Corinthians, “Ye see your calling, brethren, how that not many wise men, not many noble are called.” The conditions of the nascent church required this to be so that the grain of mustard seed might grow up little by little into a tree, and that the leaven of the gospel might gradually raise more and more the whole lump of the church.[Matthew 13:33] In our day Rome possesses what the world in days gone by knew not of. Then few of the wise or mighty or noble were Christians; now many wise powerful and noble are not Christians only but even monks. And among them all my Pammachius is the wisest, ...