Here is commentary from another John
[2.]
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 selleth all that he hath, and buyeth that field. Again the Kingdom of Heaven is like unto a merchant man seeking goodly pearls, who, when he had found one Pearl of great price, went and sold all that he had, and bought it.
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 every thing 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.
Seest thou how both the Gospel is hid in the world, and the good things in the Gospel?
Except thou sell all, thou buyest not; except thou have such a soul, anxious and enquiring, thou findest not. Two things therefore are requisite, abstinence from worldly matters, and watchfulness. For He saith, 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 hath 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 bulkjust 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.
[3.] 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.
For the Kingdom of Heaven is like unto a net,* that was cast into the sea, and gathered of every kind; which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
And wherein doth 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 saith elsewhere, that the Shepherd Himself separates them, but here He saith the Angels do this; 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 dulness, at another time in a higher strain.
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, thou shouldest suppose that ruin to be without danger; by His interpretation He signified the punishment,* saying, They will cast them into the furnace. And He declared the gnashing of teeth, and the anguish, that it is unspeakable.
Seest thou 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 leadeth to destruction, and many there be which go away by it.
[4.] 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,) He saith,
Have ye understood all these things? They say unto Him, Yea,* Lord.
Then because they understood, He again praises them, saying,
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.
Wherefore elsewhere also He saith, I will send you wise men and scribes. Seest thou how so far from excluding the Old Testament, He even commends it, and speaks publicly in favour 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; dost thou, seeing forgetfulness worse than any moth wasting thy soul, neglect conversing with books? dost thou not thrust away from thee the pest, adorn thy soul, look continually upon the image of virtue, and acquaint thyself with her members and her head? For she too hath a head and members more seemly than any graceful and beautiful body.
John Chrysostom. (1843–1844). The Homilies of S. John Chrysostom, Archbishop of Constantinople, on the Gospel of St. Matthew, Parts 1 & 2. (B. Prevost, Trans.) (Vol. 2, pp. 641–644). Oxford; London: John Henry Parker; J. G. F. and J. Rivington.
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