Lecture 4 — Parables on the kingdom

^13:44^ The kingdom of heaven is like a treasure hidden in a field. Which a man, having found it, hides, and out of joy goes, and sells all that he has, and buys that field. [n. 1188]

^13:45^ Again the kingdom of heaven is like a merchant seeking good pearls. [n. 1193]

^13:46^ Who upon finding one pearl of great price, went his way, and sold all that he had, and bought it. [n. 1193]

^13:47^ Again, the kingdom of heaven is like a net cast into the sea, which gathered together all kinds of fish. [n. 1196]

^13:48^ Which, when it was filled, they drew out, and sitting by the shore, they put the good into vessels, but the bad they threw out. [n. 1198]

^13:49^ So will it be at the end of the world. The angels will go out, and will separate the wicked from among the just, [n. 1199]

^13:50^ and will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. [n. 1200]

^13:51^ Have you understood all these things? They say to him: yes. [n. 1201]

^13:52^ He said to them: therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder, who brings up out of his treasure new things and old. [n. 1204]

^13:53^ And it came to pass, when Jesus had finished these parables, that he went from there. [n. 1208]

^13:54^ And coming into his own country, he taught them in their synagogues, so that they wondered and said: how does this man come by this wisdom and these miracles? [n. 1209]

^13:55^ Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James, and Joseph, and Simon, and Jude? [n. 1210]

^13:56^ And his sisters, are they not all with us? From where therefore, does he have all these things? [n. 1210]

^13:57^ And they were scandalized in his regard. But Jesus said to them: a prophet is not without honor, except in his own country, and in his own house. [n. 1211]

^13:58^ And he did not perform many miracles there, because of their unbelief. [n. 1214]

1187. Above the Lord made clear in a parable both the impediment to and the progress of the evangelical teaching; and now he shows its dignity through certain parables, which he set forth to the disciples.

The dignity is shown with respect to three things: with respect to abundance, with respect to beauty, and with respect to its commonness.

The second is at again the kingdom of heaven is like a merchant, the third, at again the kingdom of heaven is like a net cast into the sea.

1188. I say, therefore, that the abundance of the evangelical teaching is like a treasure, because just as a treasure is an abundance of riches, so the evangelical teaching; riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6).

Concerning this, he proceeds in this way:

first, the hidden treasure is set down;

second, the finding;

third, the acquisition.

The second is at which a man having found it, hides; the third, at and out of joy goes.

1189. This treasure can be explained in many ways. According to Chrysostom it is the evangelical teaching: but we have this treasure in earthen vessels (2 Cor 4:7), which is hidden in the field of this world, namely hidden from the eyes of the unclean. Above, **you have hidden these things from the wise and prudent **(Matt 11:25).

According to Gregory it names heavenly desire; the fear of the Lord is his treasure (Isa 33:6). This is hidden in the field of spiritual discipline, because exteriorly it seems contemptible, but interiorly it has sweetness. Diligently till your ground (Prov 24:27).

According to Jerome it is the Word of God, in whom are hid all the treasures of wisdom and knowledge (Col 2:3), which he hid in the field of his body, because he was hidden in the flesh. There is no end of his treasures (Isa 2:7). For this reason, in another way, it is understood as sacred teaching, which is hidden in the field of the Church; for she is an infinite treasure to men (Wis 7:14).

1190. Which a man, having found it, hides. It is found in all through faith. For it cannot be in anyone except through faith; for he is found by those who do not tempt him: and he shows himself to those who have faith in him (Wis 1:2). But it is necessary that it be hidden, according to what is said in the Psalm, your words have I hidden in my heart (Ps 118:11). But that it is hidden should not be out of envy, but out of caution.

And there are many reasons why it should be hidden. One, because it bears fruit more and profits more, since it blazes up more; for just as fire closed in heats more, so a word which is hidden bears more fruit. The word of the Lord was made in my heart as a burning fire shut up in my bones, and I was wearied, not being able to bear it (Jer 20:9). And in the Psalm, my heart grew hot within me: and in my meditation a fire shall flame out (Ps 38:4). Similarly, it is what is hidden from vainglory, for if it smoked exteriorly, it would be subject to danger. For this reason the Lord said above, pray to your Father in secret (Matt 6:6). Similarly, because in this way it is more safely guarded; for when it is in public, then he who steals it away finds it. He showed them the storehouses of his aromatical spices, and of the silver, and of the gold, and it adds below, behold the days will come, that all that is in your house . . . will be carried away into Babylon (Isa 39:2–6).

1191. But why was it said above, so let your light shine before men? (Matt 5:16).

This is resolved by distinguishing between times, because when it is first found it is good that it be hidden; but when a man has become strong, then it is good that it be made manifest; wisdom that is hid, and a treasure that is not seen, what profit is there in them both? (Sir 41:17). Gregory says that it should be open in effect, hidden in the heart. Hence he speaks thus: let the work be in public, however much the intention remains hidden.

1192. And out of joy goes, and sells all that he has. This is the third part, about the acquisition, because he rejoices. They who dig for a treasure: and they rejoice exceedingly when they have found the grave (Job 3:21). When by faith he finds it, out of joy goes and begins to progress, and sells all that he has, i.e., despises all that he has, that he may have what is spiritual, and buys that field; that is, either he seeks out good company, or he buys the leisure which he does not have, namely spiritual peace. And count them but as dung, that I may gain Christ (Phil 3:8); if a man should give all the substance of his house for love, he will despise it as nothing (Song 8:7).

1193. Again the kingdom of heaven is like a merchant. Here the beauty, or charity, is shown. The kingdom of heaven is like.

This parable is explained in many ways. Chrysostom and Jerome explain it as about the evangelical teaching. There are many false teachings. These teachings are not pearls. So the man who seeks different teachings finds one, namely the evangelical teaching, which is one on account of truth. For there are many powers, but one truth. Hence Dionysius says that power divides, but truth gives unity. Hence to designate the truth, he calls it one. Similarly, it is called one on account of the diverse teaching of the prophets. He went his way, and sold, i.e., abandoned all teachings both of the prophets and of the philosophers for this one. As an earring of gold and a bright pearl, so is he who reproves the wise, and the obedient ear (Prov 25:12).

1194. Gregory says that this is heavenly glory, because the good is naturally desirable, and man always wants to exchange a lesser good for a greater good. Man’s highest good is heavenly glory; when he has found this, he should abandon all things for it. One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life (Ps 26:4).

1195. Augustine explains it in three ways. The kingdom of heaven is like a merchant, i.e., like one seeking good men by whom he may be formed, because one man is strong in one virtue, another man in another. And when he had found one pearl, namely Christ, in whom all the virtues are in the highest degree, he went his way.

Similarly, in another way, the good pearls signify the different commandments, and all things necessary for life. And when he found one, i.e., the one commandment, namely of charity, he went his way. A new commandment I give unto you: that you love one another, as I have loved you, that you also love one another (John 13:34). And the Apostle: love therefore is the fulfilling of the law (Rom 13:10).

Similarly, in another way, by pearls are understood the different sciences, which we find by seeking the principle of all sciences, namely the Word of God, about whom Sirach says, the Word of God on high is the fountain of wisdom (Sir 1:5). Hence you should sell all things for it, both earthly things, and the soul, and the body, because when you sell these things, you have yourself, and you are master of yourself. I count all things to be but loss for the excellent knowledge of Jesus Christ (Phil 3:8). Hence you should give away all for this profit, as Paul gave; one died for all, then all were dead. And Christ died for all; that they also who live, may not now live to themselves, but unto him who died for them, and rose again (2 Cor 5:14).

1196. Again the kingdom of heaven is like a net cast into the sea. Here another parable is set down. Second, an explanation is set down, not with regard to the whole, but as regards a part, at so will it be at the end of the world.

And in this two things are done:

first, the commonness of this teaching is set down;

second, the separation, at which, when it was filled, they drew out.

1197. He says then, the kingdom of heaven is like a net. This net is a certain instrument which encloses a large part of the sea; hence it can signify either teaching, or the Church, since the first teachers were fishermen. Above, **for they were fishermen **(Matt 4:18). This is placed in the sea, i.e., in the world; so is this great sea, which stretcheth wide its arms (Ps 103:25). Which gathered together all kinds of fish. Behold, the commonness. For the law was only given to one race; he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). The evangelical law gathers all together; to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Rom 1:14). And, go into the whole world, and preach the Gospel to every creature (Mark 16:15).

1198. But there will not be the same end for all, will there? For a while all will be in the net together, but in the end all will be separated; hence he says, which, when it was filled, i.e., when all the elect have entered so that the number of the elect is complete, they drew out, and sitting by the shore.

The shore signifies the end of the world, because there will be no disturbance among the saints, but they will be in good peace. And he says, sitting, which pertains to the judiciary power. Below, **you, who have followed me, in the regeneration, when the Son of man will sit on the seat of his majesty, you also will sit on twelve seats judging the twelve tribes of Israel **(Matt 19:28). They put the good into vessels, i.e., into heavenly dwelling places; in my Father’s house there are many mansions (John 14:2). And he says, vessels, in the plural because of the diversity of rewards; that when you will fail, they may receive you into everlasting dwellings (Luke 16:9). But the bad they threw out, because all the unclean shall be cast out.

1199. So will it be at the end of the world. Here he explains the parable. And one should notice that he explains it only as regards the evil.

But then there is a question, why he explains more about the evil than about the good.

One should say that he had mentioned a net, from which, when fish are captured, the bad are thrown out, and live, while the good are killed and eaten. So someone could say that it will be this way on the part of these men; to exclude this, he explains, saying, the angels will go out, not that they withdraw from the inmost contemplation, because they contemplate God wherever they are, but because they go forth to exterior service. Daniel says about a certain angel, I am now come forth to teach you (Dan 9:22).

And will separate the wicked from among the just. For now, the evil are among the good, the weed in the midst of the wheat, the lily among the thorns, but they will be separated out from the communion of the good; and from this is evil excommunication. Yet this one is a sign of that, and yet different, because the Church is often deceived, but at that time there will be no deception. This is what the Apostle speaks about when he says, if any man does not love our Lord Jesus Christ, let him be anathema (1 Cor 16:22). Hence it is said, let the impious man be taken away, lest he see the glory of God.

1200. There follows, concerning the punishment of the senses, and will cast them into the furnace of fire. This is explained above.

But there is a question as to why the Lord repeated this, because it seems to be the same as the parable of the weed.

One should say that it is the same only in a certain respect, because here the net indicates both the good and the bad; hence it signifies those who are not cut off from the Church. But the weed signifies those who are cut off by a difference of doctrine, and these are not of the Church.

1201. Have you understood all these things? They say to him: yes. After the Lord completed the teaching in parables, and with respect to the disciples, here he describes the effect; and

first, in the disciples;

second, in the crowds, at and it came to pass, when Jesus had finished these parables.

The effect in the disciples was understanding; hence three things are set down:

first, the inquiry;

second, the declaration;

third, their appointment to a future office.

1202. But one should note that while he had spoken many things to the crowds and the disciples, since they were going to be teachers, it was necessary for this reason that they understand.

And notice that they are questioned about three things. First, about understanding: have you understood all these things? Similarly, about love, Simon son of John, do you love me more than these? (John 21:15). Similarly, about the ability for suffering; below, can you drink the chalice that I will drink? (Matt 20:22). They will still increase in a fruitful old age: and will suffer well, that they may show, that the Lord our God is righteous (Ps 91:15).

1203. Now, although it belongs to humility that a man not extol himself, yet he is ungrateful if he fails to recognize a benefit. I will remember the tender mercies of the Lord (Isa 63:7). For this reason they answer, and say to him, yes. Here their declaration is set down, giving tribute to Christ’s word. The declaration of your words gives light: and gives understanding to little ones (Ps 118:130).

1204. Therefore every scribe instructed in the kingdom of heaven. Here he shows the office which was in store for them, as for those already examined. And this conclusion can follow from the premises in two ways. First, by referring this to what was said about the treasure. So the sense can be that the Lord willed to explain this: you say that you understand. If you understand, you are able to know that the treasure is sacred teaching. From this treasure you will be able to bring forth things new and old.

And one should notice that these men are called scribes, because they can discuss the kingdom of God and sacred teaching, wherein things new and old are contained. They are also called scribes by fitness, because they are scribes, i.e., instructed; the learned shall understand (Dan 12:10); below, **behold I send to you prophets, and wise men, and scribes **(Matt 23:34). Similarly, they are called scribes from their office, because they are Christ’s secretaries, since they wrote down Christ’s commandments on the tablets of their hearts; bind them in your heart continually (Prov 6:21). Likewise in the hearts of others. Hence the Apostle: you are our epistle, written in our hearts (2 Cor 3:2).

Is like a man who is a householder, namely Christ. For he himself is the Lord, as is said above (Matt 13:52). Who brings up out of his treasure new things and old, the duties of the new law. For the new law adds new senses over the old, and Christ explains this; and for this reason it should be enough for us to be like Christ, as is said above, **it is enough for the disciple that he be like his master **(Matt 10:25).

1205. Or one can say: he is like any other head of a household, who brings forth the knowledge divinely given to him, new and old. Not so the Manichees, because they did not bring forth the old. The new and the old, my beloved, I have kept for you (Song 7:13). So it can be referred to the explanation of the parable.

1206. According to Augustine, it is explained in this way. Therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder. You have understood how I spoke to the crowds in parables, and you have been examined, that you may understand what was said in parables according to the spiritual sense. Hence you should understand, so that you may know to explain those things which are written in the Old Law through the New. Hence those things said in the Old are figures of the New Testament. Hence the Apostle: now all these things happened to them in figure (1 Cor 10:11).

And these things were revealed in the passion. Hence below, it says that, while the Lord was suffering, the veil in the temple was rent (Matt 27). Hence Christ spoke in parables before the passion, that having heard these things, they might understand those things which are written in the Old Testament to be said as figures of other things, even though they were historical. Therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder, who brings up out of his treasure new things and old.

1207. Or, according to Gregory, the old things refer to all those things which are attributed to sin, and the new to those things which are attributed to the grace of Christ. Hence the new things refer to the reward of eternal life, while the old things refer to the punishment of hell. Therefore, that man brings forth things new and old who considers not only the reward, but also the punishment of hell.

1208. And it came to pass, when Jesus had finished these parables, that he went from there. Here the effect on the crowds is set down: there are two, both wonderment and scandal. And

first, the place is described;

second, the wonderment;

third, the reproval.

1209. And it came to pass, when Jesus had finished these parables, that he went from there.

One should note that it does not seem that he passed on immediately. Hence Matthew does not preserve the order of history. But he went, since they were not fit for understanding; for this reason he carried himself on to others, according to, where there is no hearing, do not pour out words (Sir 32:6). And, he speaks with one who is asleep, who utters wisdom to a fool (Sir 22:9). And coming into his own country. His own country is sometimes called Nazareth, where he grew up, and there he worked few miracles; sometimes Bethlehem, in which he was born; sometimes Capharnaum, because he worked miracles there.

1210. And he taught them in their synagogues. There follows the wonderment. And first, the wonderment is set down; second, the effect is caused.

It says, so that they wondered. It was no wonder that they wondered; your testimonies are wonderful (Ps 118:129). They wondered at where these powers were from, for wonderment is caused by the fact that the effect is seen and the cause is unknown. These people saw the manifest effect, but they did not know the cause; hence they said, how does this man come by this wisdom and miracles? But this was foolish wonderment, because it says in Corinthians that he himself is the power of God, and the wisdom of God (1 Cor 1:24). But they did not know this, so they wondered.

And they set out their wonderment and their knowledge; hence they said, is not this the carpenter’s son? For he was considered the son of Joseph, who was not a craftsman with iron, but with wood; although he could also be called the Son of the Craftsman *who crafted the morning light and the sun (*Ps 73:16). Is not his mother called Mary? They knew everything that belonged to his humanity. Concerning Mary, it is written above, **when his mother, Mary, was espoused to Joseph **(Matt 1:18). And his brethren James, and Joseph, and Simon, and Jude. Helvidius understood these to be sons of Mary. But this is false; they were his first cousins on his mother’s side. Or they are called brothers because of blood relation to Joseph, who was thought to be Jesus’s father. Let there be no quarrel, I beseech you, between me and you . . . for we are brethren (Gen 13:8), said Abraham to Lot, while nevertheless Lot was the son of his brother. And in the same way one should understand what follows: and his sisters, are they not all with us? So from these things which were according to the flesh, they passed on to wonderment; hence from where therefore does he have all these things?

1211. But one should note that wonderment sometimes has its due effect, namely the glorification of God, as above (Matt 3:5); but sometimes the effect is scandal: hence it says, and they were scandalized in his regard.

But why is it that wonderment sometimes gives birth to glory, sometimes to scandal? The reason is that some men interpret what they hear for the worse, so such men are necessarily scandalized. In the canonical letter of Jude, but these men blaspheme whatever things they do not know (Jude 1:10).

1212. But there are some who are well disposed; they always interpret what they hear for the better. These men were of the first sort, so he reproached them. And first, by word; second, by deed, when it says, but Jesus said to them: a prophet is not without honor, except in his own country. The Lord calls himself a prophet; nor is this a marvel, since Moses also called him a prophet: the Lord your God will raise up to you a prophet of your nation and of your brethren like unto me (Deut 18:15). And it can be said that a prophet is said to be one who says something which is beyond human understanding, by revelation; and in this way Jesus is called a prophet, because his mind was illumined by angels and by God.

Or someone can be called a prophet from procul (at a distance) and phanos, which is illumination; and in this way Jesus cannot be called a prophet: if there is among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream (Num 12:6). So the text has it. But if someone is a prophet, he speaks in enigmas; in this way Christ was not a prophet, because he spoke what he truly knew. He who has learned many things, will show forth understanding (Sir 34:9). In the prophets of the Old Testament we find no one honored by his own, but more by foreigners, as is written in Jeremiah, who was captured by his own, but when the city was taken, he was freed by outsiders. It was also this way with Christ, who was honored by outsiders, but looked down on by his own.

1213. But why is it that no one is honored in his own homeland? One reason is that when he is in his homeland, many who know his weaknesses always recall the weaknesses to mind; for this is due to men’s malice, that they consider more the weaknesses than the perfect things. Another reason can be given, for the Philosopher says that many people are deceived by a fallacious argument, because they think that things equal in one respect are equal in all respects. Hence when someone is in his homeland, since they see him equal to themselves in one respect, either in race or other things, they believe that he cannot be greater in other respects. So he says well, a prophet is not without honor, except in his own country, and in his own house.

1214. Hence there follows and he did not perform many miracles there; not because he could not, for he was omnipotent, but he did not work miracles because his miracle working was so that people might believe in him. But these people held him in contempt, since they interpreted his words and deeds for evil, and so they were not disposed to faith. Yet he worked some, that they might be rendered inexcusable; and for this reason it says, not many, because he did work some. And this was because of their unbelief.