Lecture 3 — Three parables

^13:31^ He proposed another parable to them, saying: the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. [n. 1159]

^13:32^ Which is indeed the least of all seeds; but when it is grown, it is greater than all herbs, and becomes a tree, so that the birds of the air come, and dwell in its branches. [n. 1160]

^13:33^ Another parable he spoke to them: the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. [n. 1165]

^13:34^ All these things Jesus spoke in parables to the multitudes and without parables he did not speak to them. [n. 1170]

^13:35^ So that what was spoken by the Prophet might be fulfilled, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world. [n. 1173]

^13:36^ Then having sent away the multitudes, he came into the house, and his disciples came to him, saying: expound the parable of the weeds of the field to us. [n. 1175]

^13:37^ He answered and said to them: he who sowed the good seed is the Son of man. [n. 1178]

^13:38^ And the field is the world. And the good seed are the children of the kingdom. And the weeds are the children of the wicked one. [n. 1179]

^13:39^ And the enemy who sowed them is the devil. But the harvest is the end of the world. And the reapers are the angels. [n. 1180]

^13:40^ Therefore, even as weeds are gathered up, and burnt with fire, so will it be at the end of the world. [n. 1182]

^13:41^ The Son of man will send his angels, and they will gather out of his kingdom all scandals, and those who work iniquity. [n. 1182]

^13:42^ And they will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. [n. 1183]

^13:43^ Then the just will shine as the sun, in the kingdom of their Father. He who has ears to hear, let him hear. [n.1185]

1158. He has shown the impediment to the evangelical teaching by two things. But since someone could say: if it is true that it is impeded in this way, because some are beside the way, some on a rock, etc., then it seems that it cannot make progress; for this reason he adds next a parable about the progress, namely that it will progress on account of two things: first, on account of its apparent smallness; second, on account of its being hidden. Therefore he sets forth two parables.

The second is at another parable he spoke.

Third, he confirms the manner by the authority of a prophet, at all these things Jesus spoke in parables to the multitudes.

Concerning the first parable,

he first treats of the sowing;

second, of the smallness of the seed;

third, of the largeness of what is produced.

The second is at which is indeed the least of all seeds; the third at but when it is grown, it is greater than all herbs.

1159. He says then, the kingdom of heaven is like a grain of mustard seed. In a kingdom there are the king, the prince, the subjects, and also the imprisoned. Likewise, riches, etc. Therefore we can liken the kingdom to all these things.

So what he says, that the kingdom of heaven is like a grain of mustard seed, can be explained, as Jerome says, according as by the grain of mustard is understood the evangelical teaching. And why? Because this grain is hot; likewise, it drives away poison. And this is signified because the evangelical teaching makes one grow hot through faith; below, **if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed; and nothing will be impossible to you **(Matt 17:20). Likewise, it excludes errors; hence it is useful for reproving, as is said (2 Tim 3:16).

Which a man took and sowed. This man is Christ, who sowed this seed; or any man at all who sows the evangelical teaching. In his field, i.e., in his heart, when he submits his assent to it. Christ sowed, because he gave the faith in which we are saved; for by grace you are saved through faith, and that not of yourselves, for it is the gift of God (Eph 2:8). Likewise, any man who obeys sows in the field, i.e., in the heart; diligently till your ground (Prov 24:27).

There are different seeds in this field, which are the different doctrines. The doctrines of Jerome and of Augustine seem tremendous, and are confirmed by tremendous arguments; similarly the teaching of the law.

1160. But the teaching of the evangelical law appeared small, because it preached God suffering, crucified, and so on. And who can believe this? For the word of the cross, to those indeed who perish, is foolishness; but to those who are saved, that is, to us, it is the power of God (1 Cor 1:18). And for this reason he says that it is indeed the least of all seeds; hence it appeared least, at first.

1161. There follows the largeness. And first, the largeness is set out; second, it is confirmed, at but when it is grown, i.e., sprouted up, it is greater than all herbs, because the evangelical teaching bears more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said, he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). For there was no philosopher who was able to convert some entire homeland to his teaching; for if some philosopher, like Plato, had said that such and such shall come, they would not have believed him. The wicked have told me fables: but not as your law (Ps 118:85).

1162. Therefore, it is greater in solidity, in generality, and in utility.

In solidity: and becomes a tree, because the other teachings are soft herbs, having nothing firm, because they are subjected to human reason. For the thoughts of mortal men are fearful, and our counsels uncertain (Wis 9:14), but this is a firm tree; for ever, O Lord, your word stands firm in heaven (Ps 118:89); heaven and earth will pass away, but my words will not pass away (Luke 21:33). Therefore, just as this tree relates to the other trees, so this teaching to the others. So that the birds of the air come, and dwell in its branches.

Likewise, it is foremost in generality of teaching, because this knowledge has many branches, and shows a man what things are necessary for life. Hence if there are married people, they can know by this how they should conduct themselves; if clerics, how they may live, and so with the others. For this reason the different doctrines are the different branches.

Likewise it is foremost in usefulness, because the birds dwell in its branches, i.e., all who those who have their spirit in the heavens; but our conversation is in heaven (Phil 3:20). These come and meditate and rest: for those who dwell on earth are not birds. While we look not at the things which are seen, but at the things which are not seen. For the things which are seen, are temporal; but the things which are not seen, are eternal (2 Cor 4:18).

1163. Chrysostom explains this as about the apostles, whom he compares to a grain of mustard because they were hot in spirit; and a man, i.e., Christ, sowed it in his field, i.e., in the Church, from which all the Church’s fruit-bearing arises. And they were ordinary and downcast, for now knowledge has been spread through such downcast men; hence the apostle, not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27). But when it is grown, it is greater in its effect than all, because the apostles bore greater fruit. Alexander converted one part of the world to himself, and Rome likewise, but never so much as these, who have done so much. So that the birds of the air, i.e., good men, dwell in the branches, i.e., in their teachings; ten men of all languages of the gentiles will take hold, and will hold fast the skirt of one that is a Jew, saying: we will go with you: for we have heard that God is with you (Zech 8:23).

1164. Hilary explains it as about Christ, who was a grain of mustard on account of fervor, because he was filled with the Holy Spirit, whom he sowed afterward in death in a field, i.e., in the people, which was smallest of all on account of unbelievers’ contempt. We have seen him, and there was no sightliness, that we should be desirous of him: despised, and the most abject of men, a man of sorrows, and acquainted with infirmity (Isa 53:2–3). And it is greater than all herbs, i.e., than all the perfect. Gold or crystal cannot equal it (Job 28:17). And the perfect are compared to herbs, because an herb is given to the sick: *he who is weak, let him eat herbs (*Rom 14:2). But Christ’s teaching is given to the perfect, and so it becomes a tree. And this is signified by the tree, which is spoken of in Daniel (Dan 4:7).

1165. Another parable he spoke to them. Here is set down a parable about the progress, and it is shown to be marvelous, because it comes from a hidden seed; hence he says, the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened.

Note that it is not unfitting that the same thing is sometimes interpreted as good, sometimes as evil, as a rock is sometimes interpreted as Christ, sometimes the contrary, as hardness; I will take away the stony heart out of your flesh (Ezek 36:26). So leaven is sometimes interpreted as evil, insofar as it has corruption; purge out the old leaven (1 Cor 5:7). Similarly, in the same place, not with the old leaven, nor with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth (1 Cor 5:7–8). But according as it has fervor and the power of enlarging, it connotes good.

1166. So what is signified by it? Four things are signified. Chrysostom says that this leaven is the apostles. A woman, divine wisdom, hid them in three measures of meal, i.e., pressed them down with afflictions. But first she took them; hence, I have chosen you; and have appointed you, that you should go (John 15:16). Those who are sent from among the faithful are placed in three measures of meal. A measure makes a peck and a half; i.e., in three measures of flour.

And why in three? The finite is set down in place of the infinite, because they were placed among many nations. Or because of the three parts of the world, since they were sent to all men; or because of the nations, which arose from the three sons of Noah. Until the whole was leavened, i.e., until all were converted to God; their sound has gone out into all the earth: and their words unto the ends of the world (Ps 18:5).

1167. Or in another way, according to Augustine, the leaven signifies fervor of charity, because just as leaven enlarges, so does charity; I have run the way of your commandments, when you enlarged my heart (Ps 118:32). A woman, reason or the soul, hid it in three, i.e., in the whole heart, in the whole soul, in all the powers. Or by the three measures are understood three states, namely that of prelates, that of contemplatives, and that of the active, who are understood through Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit.

1168. Jerome explains it as about the evangelical teaching, which a woman, i.e., wisdom, hid in three measures, which are the spirit and the soul, or the irascible, concupiscible, and rational powers. Or in another way, by the woman is understood faith; by the three measures, the three persons in the divinity.

1169. Hilary explains it as about Christ, who is the leaven which, by the Father’s providence, was hidden in the world in three laws: the law of nature, the Mosaic law, and the evangelical law.

1170. All these things Jesus spoke in parables to the multitudes. The various parables spoken to the crowds being set down, here he confirms, or commends the parables through the authority of a prophet.

And it is divided in three parts, for

first, Christ’s custom of selecting parables is set down;

second, an authority is brought in;

third, an explanation of what came before is set down.

The second is at so that what was spoken by the Prophet might be fulfilled; the third, at then having sent away the multitudes.

1171. It says then, all these things Jesus spoke in parables to the multitudes. So there are two reasons why he spoke to the crowds in parables: because in the crowds there were mixed together some who believed and some who did not believe, likewise some well disposed and some ill disposed: he spoke this way because of the ill disposed and those who did not believe, that they might not understand, as was said above, seeing, they see not; and because of those who believed, that they might better grasp and better retain it. Mark also says this (Mark 4:33). Paul: I, brethren, could not speak to you as unto spiritual, but as unto carnal (1 Cor 3:1).

1172. And without parables he did not speak to them. This seems false, because in the sermon on the mount and in many others he did not speak in parables.

Chrysostom solves it in this way, that it is true of this whole speech, because this whole preaching was spoken to the crowd in parables. Augustine solves it in this way, that it was not without parables because no speech was spoken to the crowds but that he mingled with it some parable. Hence in the Lord’s sermon on the mount, where he says, do not let your left hand know what your right hand is doing (Matt 6:3). And he says that, if there is sometimes found a speech without a parable, one should say that the evangelists did not recount everything in order; hence even if it is not written, a parable should be understood, because of what he says here, that he did not speak to them without parables, and unless he mixed in parables.

1173. So that what was spoken by the Prophet might be fulfilled, saying: ‘I will open my mouth in parables’ (Ps 77:2).

The Lord has spoken to the human race in two ways. First, in prophets; second, in himself; I myself that spoke, behold I am here (Isa 52:6). Either way, he spoke in parables, in the prophets in many ways, and through himself similarly: for what was done in the prophets was a sign of what was to be done through Christ. Hence he says, I the Lord, who opened the mouths of the prophets in parables, I will open in my own self.

1174. ‘I will utter things hidden from the foundation of the world.’ In the mouth’s opening is the manifestation of secrets, as above; utterance is from the innermost parts. Someone utters when he sends forth from the depth of wisdom; my heart has uttered a good word (Ps 44:2). The Lord’s wisdom is hidden; it is hid from the eyes of all living (Job 28:21); no man has seen God at any time: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18). He uttered hidden things, and things which were hidden from the foundation of the world; which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit (Eph 3:5).

Or in another way: ‘I will utter things’ which are ‘from the foundation of the world’, which are ‘hidden.’ And why? Because he himself is ‘from the foundation of the world’, and he himself revealed himself to us by the things which he did; for the invisible things of him . . . are clearly seen, being understood by the things that are made (Rom 1:20).

1175. Then having sent away the multitudes, he came into the house. Here one of the preceding parables is explained. And

first, the place is described;

second, the disciples’ question;

third, the explanation.

1176. Then having sent away the multitudes, he came into the house; in which an example is given to us, that if we wish to search after secret things, we should enter into a hidden place; when I go into my house, I will repose myself with her (Wis 8:16); and at the time of rising be not slack: but be first to run home to your house, and there withdraw yourself, and there take your pastime. And do what you have a mind, but not in sin or proud speech (Sir 32:15–16).

1177. And his disciples came to him, saying: expound the parable of the weeds of the field to us, because they were more uncertain about this one. Sometimes they dared not approach, out of reverence, as when no one asked him why he was speaking with the woman (John 4:27). But here they received a special audacity, because they had heard to you it is given to know the mysteries of the kingdom of heaven. Thus if we wish to search after some mystical thing, we should approach him; come to him and be enlightened (Ps 33:6).

1178. He answered and said to them. Here the explanation of the parable of the weed is set down. And

first, as regards the first sowing;

second, as regards the sowing over;

third, as regards both.

1179. And first, he explains what the sower is, what the field is, and what the seed is. He who sowed the good seed is the Son of man. He names himself the Son of man both on account of humility, and to drive back future heretics; for some have denied that he is God, while some have denied that he is man. Hence he calls himself the Son of man, which pertains to man; and to sow spiritually pertains to God. The light of your countenance O Lord, is signed upon us (Ps 4:7).

And the field is the world, which he himself created; hence he said above, in his field. He came unto his own (John 1:11). Similarly in the same place, the world was made by him (John 1:10). And the good seed are the children of the kingdom, out of which others have been propagated who have been good children; and if sons, heirs also, (Rom. 8:17).

1180. Then he explains what pertains to the sowing over, and says what the seed is. And the weeds are the children of the wicked one. Woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children (Isa 1:4).

Then who the sower is, saying, and the enemy who sowed them is the devil, who introduced sin; but by the envy of the devil, death came into the world (Wis 2:24).

1181. Next he treats of the separation, and he does three things: first, the time is set down; second, the ministers; third, the separation.

He sets down the time: but the harvest is the end of the world. As was said, the first gathering was done by the apostles, about which John says, behold, I say to you, lift up your eyes, and see the countries; for they are already white to harvest (John 4:35). But there is another, which will be the gathering of the fruit: what things a man will sow, those also will he reap (Gal 6:8). And the reapers are the angels. For just as in the present Church the ministers are men, so then they will be angels.

1182. Next, he sets out the end of both, at even as the weeds therefore are gathered up. And first, as regards the evil; second, as regards the good; third, he urges them on to the spiritual sense.

He says then, therefore, even as the weeds are gathered up, and burnt with fire, so will it be at the end of the world. The Son of man will send his angels, and these words show that he is man and God, and they will gather out of his kingdom all scandals. This refers to sins which are committed against one’s neighbor. But what follows, and those who work iniquity, refers to other sins. And what is said, kingdom, is understood as the present Church, because there are no scandals in the Church triumphant, and a man will know the final judgment by its preceding afflictions. Augustine says that we do not read that the evil are for rewarding the good, but the good are sometimes found to punish the evil. So what he says, all, should be understood in the present Church, by admitting afflictions through which both the good and the evil are punished. Chrysostom explains the kingdom as the heavenly homeland. And the fact that it says, all scandals, does not mean that they are there, but that they are not.

1183. Hence they will gather, and will separate the evil from the good, lest the good should be with them, and they will cast them into the furnace of fire. The punishment of the damned is the lack of divine vision. But the punishment of the sense is touched upon when it says, and they will cast them into the furnace of fire; there shall not enter into it any thing defiled (Rev 21:27). And the Son of man with judicial power will cast them into the furnace of fire; hence it shall be said, depart from me, you cursed, into everlasting fire (Matt 25:41).

1184. There will be weeping and gnashing of teeth. This was explained; yet one can gather from this that the damned will be punished both in soul and in body; hence above, **fear him who can destroy both soul and body in gehenna **(Matt 10:28). For weeping pertains to the eyes, gnashing to the teeth; but eyes and teeth are bodily members, in which the truth of the resurrection is indicated. Likewise by weeping, which is produced quickly by smoke, is indicated the punishment of fire; by gnashing of teeth, cold. Let him pass from the snow waters to excessive heat, and his sin even to hell (Job 24:19).

Or in another way, that the weeping is out of sorrow, the gnashing out of anger; hence Acts says that they gnashed with their teeth at him (Acts 7:54). My servants will praise for joyfulness of heart, and you will cry for sorrow of heart, and will howl for grief of spirit (Isa 65:14). Woe to you that now laugh: for you shall mourn and weep (Luke 6:25). Likewise, in gnashing is indicated impatience and quarrels; they gnawed their tongues for pain (Rev 16:10).

1185. Then the just will shine as the sun, in the kingdom of their Father. Here he explains it with respect to the good; and in them there will be a twofold brightness, namely in the soul, through which they will see God; in your light we shall see light (Ps 35:10), namely uncreated light. And the Lord will give you rest continually, and will fill your soul with brightness (Isa 58:11). And it will be channeled to the body; who will reform the body of our lowness, made like to the body of his glory (Phil 3:21). The just will shine, and will run to and fro like sparks among the reeds (Wis 3:7).

What he says, as the sun, should not be understood absolutely, equal in every way: for they shall have a greater splendor. But he says this because among sensible things what shines most brightly is the sun. Moreover, they are like the sun because, just as the sun is not changed, so neither the just man; a holy man continues in wisdom as the sun: but a fool is changed as the moon (Sir 27:12).

1186. Then he urges them on to the spiritual sense: he who has ears to hear, namely interior ears, let him hear, by understanding. The Lord God has opened my ear (Isa 50:5).