Thomas Aquinas Commentary Matthew 13

Previously, the Gospel teaching was presented, and its adversaries were refuted. Here, He shows the power of the Gospel teaching. Firstly, He does this by words, and secondly, He does this by deeds in chapter 14. Concerning the first, the circumstances of the teaching are related first; secondly, Christ’s teaching is related; and thirdly, the effect is related. The second is where it is said, Behold the sower went forth to sow; and the third is where it is said, Have you understood all these things?

Firstly, the Evangelist related four circumstances: the place, the time, the position of the hearers, and the position of the speaker. He mentions the time when he says: The same day. From this, it is to be understood that he mentions the order of what happened.

For it can only be understood if the word day is taken as the time. Next, the circumstance of the place is mentioned, namely, He sat by the sea side, etc. This can be explained with both a literal and a mystical interpretation.

Chrysostom mentions the literal explanation. For, as he had said above that a certain man said, when He was speaking to the crowd, Behold your mother, etc., Chrysostom consequently explained that they had succumbed to human weakness. For that reason, the Lord wished to go out of the house to reprimand their wickedness, namely, His brothers’.

He also went out to give honor to His Mother. Hence, it is said, Honour your father and your mother (Exodus 20:12). Mystically, the house is understood as Judea. Leaving it because of their unbelief, He came to the sea, representing the Gentiles, who were stirred up by unbelief. As it is written, Behold, your house shall be left to you, desolate (Matthew 23:38); and also, I have forsaken my house, I have left my inheritance: I have given my dear soul into the hand of her enemies (Jeremiah 12:7). The world is called a sea: So is this great sea, which stretches wide its arms: there are creeping things without number, etc. (Psalms 103:25). Alternatively, the house is understood as the inner recesses of the mind: When I go into my house, I shall repose myself with her . Hence, sometimes, He went out from the secret place of contemplation to the public place of teaching.

And multitudes were gathered together to him. Here the Evangelist presents the hearers: for when the mind has gone out to the public place of teaching, then many can hear and profit. Draw near to me, you unlearned, and gather yourselves together into the house of discipline . Next, the position of the one teaching and those hearing are related; hence, it is said, So that he went up into a boat and sat.

And why did He go into a boat? There could be a literal reason: because there were many hearers, He wanted to have them before His face, so that they might understand better. For all things are before Him: Behold my eye has seen all things (Job 13:1). Another reason is mystical: the boat signifies the Church gathered from the Gentiles, in which He sits by faith, and He teaches those who stand upon the shore, namely, the catechumens, who are ready for the faith.

Or it may be explained differently: by the fact that Jesus is in the sea, and, on the other hand, the hearers stand on the shore, He gives an example to preachers, namely, that they do not expose their subjects to dangers. This is signified in Exodus 13, that when Moses led out his people, he did not lead them out by the road to the land of the Philistines, fearing perhaps they might regret and return to Egypt. For that reason, Jesus sat in the rolling sea, but He left the others on the outside; for that reason, it is said, And all the multitude stood on the shore.

The manner of the teaching follows, where it is said, And he spoke to them many things in parables. The reason is twofold. One reason is that, by parables of this kind, sacred things would be hidden from the unbelievers, so that they would not blaspheme: for it was said above, Give not that which is holy to dogs (Matthew 7:6). Therefore, because many men were blaspheming, for that reason, He wished to speak in parables. Hence, To you it is given to know the mystery of the kingdom of God; but to the rest in parables (Luke 8:10).

The second reason is that unlearned people are taught better through parables of this kind. Hence, people, namely, the unlearned, when divine things are explained under comparisons, comprehend and retain them better. For that reason, the Lord wished to speak in parables, so that they might be better remembered. Because He had known that worthy people would receive His doctrine, He wished to give it to them in such a way that they might remember it better: I will open my mouth in parables (Psalms 77:2).

And why did He propose many parables? One reason is that, in a multitude of people, different individuals are affected in different ways; for that reason, He ought to diversify the parables, so that He might correspond with their different affections. Another reason is that spiritual things are hidden; for that reason, they cannot fully be made known through temporal things, hence, they have to be made known through different things: I wish that God would speak with you, and would open his lips to you, that he might show you the secrets of wisdom (Job 11:5–6).

The sower went forth to sow, etc. Here the parabolic teaching is presented. And He intends three things. Firstly, He relates the obstacles to the Gospel teaching; secondly, He relates its growth; and thirdly, He relates its dignity.

The second is where it is said, The kingdom of heaven is like leaven, etc.; the third is where it is said, The kingdom of heaven is like a merchant seeking good pearls, etc. About the first, He begins by presenting the interior obstacles; secondly, in the following parable, He presents those which are exterior. The first point is divided into three parts: for firstly, the parable is related; secondly, it is applied; and thirdly, it is explained. The second part is where it is said, And his disciples came, etc.; the third part is where it is said, Hear you therefore the parable of the sower.

In the first part, He does three things. Firstly, the pursuit of the sower is described; secondly, the seed’s obstacles are described; and thirdly, the seed’s fruit is described. The second part is where it is said, And while he sowed some fell by the way side, etc.; the third is where it is said, And others fell upon good ground, etc.

He says, therefore, The sower went forth to sow, namely, the seed of doctrine. Hence, Christ sows just as He baptizes, as it is stated in John 4:1-2. For a seed is the origin of a fruit.

Hence, every good action is from God: He who has begun a good work in you will perfect it, etc. (Philippians 1:6). And, in this passage, the error is abolished of those who say that the beginning of a good work is from us, which is false. Hence, Gregory says: “A preacher labors in vain, unless the Savior’s grace is sown inwardly.” Therefore, He says: The sower went forth to sow, etc. It seems that He overemphasizes these words; but He does not overemphasize them, because sometimes a sower goes forth in order to sow, and sometimes he goes to reap. In this way, Christ, in the beginning, went forth in order to sow: To him that sows justice, there is a faithful reward (Proverbs 11:18).

The sower, therefore, went forth to sow. And what did He sow? His seed. For certain men go forth to sow iniquity: I have seen those who work iniquity, and sow sorrows, and reap them (Proverbs 4:8). But He went forth to sow His seed. That seed is the Word of God, who proceeds essentially. Hence, He is the Word of the Father: The word of God is the fountain of wisdom . But what does He do? He makes men similar to Him from whom He proceeds, because He makes them sons of God: I have said: You are gods and all of you the sons of the most High (Psalms 81:6). He called them gods to whom the word of God was spoken (John 10:35). And in the same place it is said, He gave them power to be made the sons of God (John 1:12). Therefore, He went forth, etc.

But let us see about the seed’s obstacles. For it is hindered in three ways, because three things are required. Firstly, it is required that the remembrance be preserved. Hence, Bind them in your heart continually (Proverbs 6:21). Secondly, it is required that it be rooted through love: Your word is exceedingly kindled: and your servant has loved it (Psalms 118:140). Thirdly, diligence is required: Pursue justice, godliness, faith, charity, patience, mildness, etc. (1 Timothy 6:11). These three things are taken away by three things. Remembrance is taken away through vanity; love, or charity, is taken away through hardness; diligence is taken away through the emergence of vices.

Hence, He says: And while he sowed some fell by the way side. As a road is open to every traveler, so the heart is exposed to any thought: At every head of the way you have set up a sign of your prostitution: and have made your beauty to be abominable (Ezekiel 16:25). Hence, when the word of God falls into a vain and unstable heart, it falls by the wayside and is subject to a double danger. But Matthew presents only one danger, namely, The birds of the air ate them up. But Luke presents two: namely, that it is trodden; and, likewise, that it is snatched up by the birds. It is in this way that vain men receive the word of God; it is trodden through vain thoughts, or wicked companionship. This is why the devil greatly rejoices whenever he can take away or tread upon this seed. Why do you look upon scorners, and hold your peace when the wicked trod upon the man that is more just than himself? (Habakkuk 1:13).

The second obstacle is hardness of heart: His heart shall be as hard as a stone, and as firm as a smith’s anvil (Job 41:15). And this is opposed to charity, because it belongs to love to melt: My soul melted when the beloved spoke, etc. (Song of Solomon 5:6). For a thing is said to be hard that is constricted into itself and confined by its own boundaries. Love makes the lover pass into the object of its love: hence, it is poured out. He says, therefore, And other some fell upon stony ground, etc. I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezekiel 36:26).

For there are some men who have a heart so deprived of all love, that they lack all flesh. However, some men have well-ordered affections, but have little of them: hence, they do not have a deep heart. One has a deep heart when its goal and affections are deep. Therefore, a man has a deep love who loves all things for the sake of God, and puts nothing before the love of God. Hence, some men correctly take delight in God, but take more delight in other things: and these men are not melted; and such men do not have much earth. And by earth is signified softness. Hence, this stony ground is taken for a hardened mind.

It continues, And they sprung up immediately, etc. This is because they who think deeply, think for a long time; but those who do not think deeply, immediately rush into action. Hence, they go forth quickly: For before the harvest it was all flourishing, and it shall bud without perfect ripeness (Isaiah 18:5). Hence, they hear quickly, but they are not rooted in Him, because they do not have the depth of the earth of love and charity. Being rooted and founded in charity, etc. (Ephesians 3:17).

The third obstacle is the destruction of the fruit, because if one loves riches more than God, when the time of tribulation comes, he assents to what he loves more. Hence, When the sun was up they were scorched, etc., namely, through their lack of self-control. He that shall kill by the sword must be killed by the sword. Here is the patience of the saints (Revelation 13:10). And because they had not root, they withered away, because God was not their root. My strength is dried up like a potsherd (Psalms 21:16).

Sometimes, in Scripture, a rock stands for something good, and, sometimes, for something bad. It is the same for the earth and the sun. Hence, there are some men who are well-affected, but, afterwards, conduct themselves negligently. It was not so of Paul, who was saying, I chastise my body and bring it into subjection (1 Corinthians 9:27). And others fell among thorns. Now the thorns are cares, wraths, quarrels, things of this kind: Sow not upon thorns (Jeremiah 4:3); I passed by the field of the slothful man; and it continues, And thorns had covered the face thereof (Proverbs 24:30–31). And the thorns grew up and choked them.

But someone could say: ‘The foolishness was on the part of the sower.’ It can be said that if the discussion were about physical ground, this would be true; but mention is made of spiritual ground, therefore, the assertion is not valid, because it is referring to a completely different material.

Having presented the obstacles, the discussion now concerns the fruit of the seed. And others fell upon good ground: and they brought forth fruit. The ground, which is not by the wayside, which is not stony, which is not thorny, is good ground, that is to say, a good heart; and if the seed is sown there, it bears fruit: For the Lord will give goodness: and our earth shall yield her fruit (Psalms 84:13). But what fruit? Some an hundred fold, some sixty fold, and some thirty fold.

Certain men refer this to the reward that is in heaven, because they will indeed have a hundredfold, etc. The fruit of good labors is glorious . Others refer the thirtyfold fruit to belief in the Trinity, the sixtyfold fruit to the fruit of good works, and the hundredfold fruit to the contemplation of heavenly things. But this cannot be, because the hearer is he who produces the fruit. Likewise, the reward is received in the present time. Hence, it should be referred to the perfection of justice.

The fruit, therefore, is properly the last thing that is expected from the tree: so this refers to the fruit of justice that comes from preaching. And this is a hundredfold, etc., because perfection is threefold: lesser, greater, and middle, such that the hundredfold belongs to martyrs, the sixtyfold belongs to virgins, and the thirtyfold belongs to the married. And why is this? It is because, etc. But the perfection of virgins is sixtyfold, because then they ought to rest from evil; and, for that reason, this perfection belongs to virgins and to those resting, who are separated from the world. By thirty, the perfection of those serving as soldiers in this life is signified, because such men are fit for war.

Others give the reasons for these numbers by the counting on the hand, etc., as is stated in the Gloss. Alternatively, you can explain these numbers according to their factors. You see, therefore, that the seed is God’s commandment: the number thirty is derived from the factors three and ten; sixty is derived from six and ten; a hundred is the product of ten multiplied by itself. The number three is a complete number, and it has an ordinary perfection: the number six, likewise, is a perfect number, because nothing is lacking to it, for it has the perfection of wholeness: ten is the perfect number, because it is the first numerical limit of the numbers, hence, it has the perfection of an end.

In this way, perfection is threefold. The first degree of perfection is common justice, and in this way there is the perfection of the number three, which is denoted by the number thirty. But when a man has a greater perfection beyond common justice, then he is said to produce sixtyfold fruit. But when a man is perfect, and already foretastes the sweetness of the fruit, then he attains to the hundredfold fruit.

Or it is explained otherwise, following Augustine, according to the three ways men bear temptations. For some men are severely tempted, but they resist strongly; and these have thirtyfold fruit. Others are little tempted, but they attack the temptations; and these have sixtyfold fruit. But they have hundredfold fruit who already remain in undisturbed peace. And because this was said parabolically, therefore He adds, He that has ears to hear, meaning ears of the heart, let him hear with his intellect. And his disciples came, etc. Above, the parable was presented; here the meaning is told. And concerning this, two things are related here. Firstly, the question of the disciples is related; and secondly, the reply is related, where it is said, Who answered, etc. He says, therefore, His disciples came and said to him.

Here a literal question is provoked: Since He was in a boat, how, then, did they come to Him? It should be known that they were in the boat with Christ; they came to Him, however, through the attention of their minds, or they also came nearer physically, because they were a short distance from Him: or, since they were out of the boat, they came to Him. Similarly, we, if we wish to come to Him, will be enlightened: Come you to him and be enlightened (Psalms 33:6).

And two things are noticed. Firstly, an example is given of not asking importunately; hence, while He was teaching the crowds, they did not ask Him: A time to keep silence, and a time to speak (Ecclesiastes 3:7). Why do you speak to them in parables? Likewise, here it should be considered, that what is for the salvation of souls should always be done. Hence, the answer follows, Who answered and said to them.

And firstly, God’s ordinance is related; and secondly, a certain reason is given. He says: ‘I speak in parables for this reason, because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given.’ In these words, three things are asserted. Firstly, it is asserted that certain men comprehend, but others do not. And this is not to be attributed to anyone, but to God’s ordaining; for this reason, it is given to you and not to others. And, therefore, it is a divine ordinance.

Similarly, it is of great utility, because it is a sort of instruction about beatitude: hence, there is great utility, because He gives you knowledge of divine mysteries: Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this (Jeremiah 9:12). Moreover, it is a sign of divine love: But I have called you friends, because all things, whatsoever, I have heard of my Father, I have made known to you (John 15:15). Again, this happens due to a gift, not due to your merit: For to you it is given for Christ, not only to believe in him, but also to suffer for him (Philippians 1:29). And this is the mystery of the kingdom of heaven of God (Luke 8:10), and the words “of God” mean ‘from God’: Or what do you have that you have not received? (1 Corinthians 4:7).

For he that has, to him shall be given, and he shall abound. For a man has something that is given to him. And what is that? I answer, saying that four things prepare a person to receive something. The first is his desire. Hence, if you wish to have knowledge, let your desire anticipate it, as it is stated: The desire of wisdom brings to the everlasting kingdom . And above it is stated: Ask, and it shall be given you (Matthew 7:7). Hence, he that has a desire, to him shall be given, and he shall abound, because, It is He who gives to all men abundantly and upbraids not (James 1:5). But he that has not, and if it seems that he has some aptitude for wisdom (meaning justice) and is lukewarm, that which he seems to have but does not have from him shall be taken away. Hence, Chrysostom says: “If you see a lukewarm man, you should admonish him to cease being lukewarm, and if he does not want to cease, send him away.” I would you were cold or hot. But because you are lukewarm and neither cold nor hot, I will begin to vomit you out of my mouth (Revelation 3:15–16).

The second thing that is required is zeal; and this is the exposition of Remigius. Hence, he who has a good intelligence, and is not zealous, will not make progress. Therefore, wisdom will be given to him who is zealous, and he will abound: If you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God (Proverbs 2:4). But he that has not zeal, what he seems to have (namely, natural intelligence) will not make progress; on the contrary, it from him shall be taken away.

The third thing that is required is charity: because charity is the root of all virtues and of all good works. The Apostle says: Being rooted and founded in charity (Ephesians 3:17). Hence, if you have, namely, charity, you will break forth into every good work; the Apostle says: Charity is patient, is kind (1 Corinthians 13:4). Hence, if you do not have charity, all will dry up. Therefore, whatever good a man has without charity is nothing, because, He that loves not abides in death (1 John 3:14).

The fourth thing that is required is faith, because the other goods of those who do not have faith avail little: He shows himself to them that have faith in him . And, With the heart, we believe to justice: but, with the mouth, confession is made to salvation (Romans 10:10). And he who does not have the justice of faith, that which he seems to have, whether natural or moral, shall be taken away from him. The Apostle says: All that is not of faith is sin (Romans 14:23). ‘Therefore, I say that it was given to you, because you have faith; to those, however, it was not given.’

But here one should be wary of a certain error, because it seems that from zeal and from good natural qualities we can acquire eternal glory. But Paul says: What do you have that you have not received? (1 Corinthians 4:7). Hence, all these things—desire, zeal, charity, and faith—are from God.

Therefore do I speak to them in parables, etc. Here He applies His words to the matter at hand; and He does two things. Firstly, He applies His words as they pertain to the Jews; and secondly, He applies them to the Apostles, where it is said, But blessed are your eyes, etc.

And concerning the first point, He does two things. Firstly, He uses a comparison, so that He would not seem to speak out of hatred; and secondly, He invokes the authority of Scripture, where it is said, And the prophecy of Isaiah is fulfilled in them.

Notice that when He is showing the way to salvation He manifests His teaching by His actions. Hence: Jesus began to do and to teach (Acts 1:1). And: If I had not done among them the works that no other man has done, they would not have sin (John 15:24). Again it is said, If I had not spoken to them, they would not have sin (John 15:22). Hence, at first He did not speak to them in parables, but after the performance of the miracles, I speak to them in parables: because seeing they see not. They see the miracles, but they do not see the consequences. Or it is thus: Seeing, that is to say, exteriorly, they see not, interiorly. Bring forth the people that are blind, and have eyes: that are deaf, and have ears, etc. (Isaiah 43:8).

And hearing they hear not, neither do they understand. They hear the words by which they should be stirred up to do good; nevertheless, they do not hear them, meaning they do not have this effect: If perhaps they will hear, and forbear (Ezekiel 2:7). And in the same place, it is said, For they turn them into a song of their mouth (Ezekiel 33:31). And why do they not see? It is because they do not understand: They have not known nor understood: they walk on in darkness (Psalms 81:5).

Afterwards, He invokes the authority of Isaiah the prophet, And the prophecy of Isaiah is fulfilled in them, who says: By hearing you shall hear, and shall not understand, etc., which is written in Isaiah 6:9; and there it is said imperatively, but here it is said predictively. It is said there, Hearing, hear, and understand not: and see the vision, and know it not. And three things are indicated. Firstly, the hardness of the Jews is indicated; secondly, the cause of their hardness; and thirdly, the effect of that cause. The second is where it is said, For the heart of this people is grown gross; the third is where it is said, Lest at any time they should see, etc.

And this is because the prophet had said two things, namely, about hearing and seeing; therefore, He says two things, You shall hear, that is to say, you shall hear with an outward hearing of Christ’s teaching, and shall not understand, namely, the mysteries: He would not understand that he might do well (Psalms 35:4); Because you have rejected knowledge, I will reject you, that you shall not do the office of priesthood to me (Hosea 4:6). And seeing you shall see, and shall not perceive. You will see Christ’s flesh with exterior vision, and you will not consider its power. We have groped for the wall, and like the blind we have groped as if we had no eyes, etc. (Isaiah 59:10).

And the reason follows, For the heart of this people is grown gross, etc. For since He had made mention of hearing, and to understand properly belongs to the mind, for that reason, the heart of this people, i.e., their minds, is grown gross, i.e., are blinded. Why? It is because just as clarity is required for physical vision, so it is for spiritual vision. Hence, understanding is called the higher power, because it is the most spiritual. The intellect is grown gross when it is applied to dense and earthly things, but when it is drawn out of them, it is refined, as happened in the Apostles: We look not at the things which are seen, but at the things which are not seen (2 Corinthians 4:18). Hence, these men were not considering anything except earthly things. As the Apostle says: The sensual man perceives not these things that are of the Spirit of God (1 Corinthians 2:14). The beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his saviour (Deuteronomy 32:15).

Likewise, it should be known that when a man hears things which do not please him, he cannot understand them easily: therefore, these men were understanding Him badly, because His words were not pleasing to them. Therefore, it is said: And with their ears they have been dull of hearing; This saying is hard; and who can hear it? (John 6:61). And their eyes they have shut, etc. It happens that someone has eyes, and he does not see, because he shuts his eyes: hence, he makes an obstacle for himself. But some things are so hidden that unless one fixes his glance for a long time, one cannot see them; but if a thing is out in the open, such as a wall, a man cannot fail to see it, unless he closes his eyes. Therefore, if the Lord had not performed evident miracles, it would not have been surprising if they did not believe; but He performed the most evident miracles, and, for that reason, these men would have acknowledged this fact, if they had not closed their eyes: They turned away their eyes, that they might not look to heaven (Daniel 13:9).

Hence, it should be observed that in this hardening, man himself is the cause, and that God does not harden anyone except by withholding grace. Therefore, God hardens because He does not give grace; but man puts an obstacle to the light before himself. Thus, it is imputed to these men because they had closed their eyes.

Lest at any time they should see with their eyes. Here is related the harm which they incur. Hence, one can understand these words in two ways. It can be understood such that the words, lest at any time, are referring to all coming time, so that the sense is: ‘They have closed their eyes in this manner, lest, etc.,’ and, in this way, it is understood that it is through their malice. For some men sin through weakness, but some deliberately, or through certain malice. Hence, these men not heeding this, have closed their eyes lest they understand; hence, their malice is implied. Lest they be converted, and I should heal them, meaning if they would convert: Return, O you revolting children, etc. (Jeremiah 3:14). And this is Chrysostom’s exposition.

And three things are asserted: lest they should see, lest they hear, and lest they understand with their heart, and these correspond to the three things said before. Augustine explains this passage otherwise, saying: Lest they should see, since now they do not see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. Hence, Augustine says that these words can have a double meaning, because sometimes lest they should (nequando) stands for that which can happen, as it is stated: If peradventure (nequando) God may give them repentance to know the truth (2 Timothy 2:25). But other times it stands for that which cannot happen, meaning this would not happen unless we rebuke them, etc.

And what is it that He says: is grown gross? Augustine solves this question, saying that sometimes it happens that a man is proud, and it seems to him that he is very good; and God permits him to fall into some sins so that he might heal him from his pride. Such men are presumptuous, about whom it is said, They, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3). Because, therefore, these men were proud, for that reason, I permitted that they be blinded, so that they might [not] see and hear, and so that I should heal them. And this exposition is taken from the text of Mark 4. But the text of John 12:39-40 contradicts this, because he says there, Therefore they could not believe, because Isaiah said again: He has blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart and be converted: and I should heal them.

Therefore, they are not blinded in order that they might believe, but in order that they might not believe.

But according to Augustine, this is an important question, because if they were blinded such that they may not believe, then it should not be imputed to them. Augustine solves the question thus: We can say that they merited the fact that they were blinded due to their past sins. And their foolish heart was darkened. For, professing themselves to be wise, they became fools (Romans 1:21). And it continues afterwards, Wherefore, God gave them up, etc. Thus, He hardened them because of their sins, not by hardening, but by withholding grace because of their sins.

And we can say otherwise, according to Augustine: The heart of this people is grown gross, such that they may not see and be converted, namely, immediately, but persisting, they crucify Christ, and afterwards, seeing His miracles, they convert. And Augustine says that this opinion seems far-fetched, if we do not see that it actually happened. For some men are not led back to humility unless they fall into a grave sin: the Lord acted in this way towards these men.

But blessed are your eyes which see, and your ears which hear, etc. Above, the Lord showed the Jews’ misery, who seeing did not see; here, He shows the Apostles’ blessedness who were seeing and hearing. And firstly, He shows their blessedness; and secondly, He shows an indication of their blessedness, where it is said, For, amen, I say to you. He says, therefore, that seeing they do not see, but your eyes are blessed. But if this were referred to the external eyes and ears, the eyes of the Jews would be made blessed as much as the eyes of the Apostles. Therefore, Jerome says that one should understand two kinds of eyes, namely, the exterior eyes, by which everyone saw Him (and He is not speaking about these eyes); or this may be referred to the internal eyes, by which only the Apostles saw Him.

That He may give to you the spirit of wisdom and of revelation, in the knowledge of him: the eyes of your heart enlightened (Ephesians 1:17–18). Hence, similarly, a certain kind of eyes is exterior, and another kind of eyes is interior, concerning which it is said above: He that has ears to hear, let him hear.

The Lord God has opened my ear, and I do not resist: I have not gone back (Isaiah 50:5). He bestows beatitude in seeing, because this beatitude on earth consists solely in a participation of eternal beatitude, which consists in vision: for man’s glory is in the vision of God. Let not the wise man glory in his wisdom (Jeremiah 9:23); and it continues, but let him that glories glory in this, that he understands and knows me (Jeremiah 9:24). Then He presents the indication of their beatitude, For, amen, I say to you, etc. Augustine says: “Blessed is the man who has everything he wishes.” Hence, they are blessed to whom were given all the things which the ancients, namely, the prophets and the just wished to have. For every just man is a king; hence, it is stated: The king, that sits on the throne, scatters away all evil (Proverbs 20:8). Therefore, if what they desired, they did not possess, but you possess what you desire: then you already have obtained a participation of beatitude.

But what is that which He says: And have not seen? Is it not stated: Abraham your father rejoiced that he might see my day: he saw it and was glad (John 8:56)? Likewise, it is written: I saw the Lord sitting upon a throne high and elevated (Isaiah 6:1). And it is likewise written concerning His Passion; hence: We have seen him, and there was no sightliness (Isaiah 53:2).

One solution is that some ancients saw these things, and others did not. But, as Jerome says, it is dangerous to say this. Or it can be explained otherwise, because they saw, but not as clearly as the Apostles did. Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles (Ephesians 3:5). Or it is otherwise, that all these words refer to the vision and hearing of bodily presence, because to see in the flesh was desirable to the just. We have an example of this in Simeon (Luke 2:10). Hence, blessed are your eyes which see, etc.

And did not the Jews see? I say that concerning these things it is said that they do not see, because they only saw externally.

But the contrary is stated in John 20:29, where it is said: Blessed are they that have not seen and have believed. It should be replied that there is beatitude of possession, which is obtained through participation, and the beatitude of hope, which is obtained through meriting. Hence, they who do not see are blessed with the beatitude of hope or merit, and those who see are blessed with beatitude of possession or participation; hence, it is said of Abraham, He rejoiced that he might see my day: he saw it and was glad (John 8:56).

Hear you therefore the parable of the sower, etc. Here, the explanation is related. And firstly, He concludes that these men were worthy to hear the explanation, and secondly, He explains the parable. He says, therefore, Hear you therefore, etc., because, namely, you are worthy to hear the explanation, and not only hear it, but to hear it from Myself: A wise man shall hear, and shall be wiser (Proverbs 1:5). When any one hears the word of the kingdom, etc. Here He explains the parable; and because He had made mention of two kinds of ground, therefore He firstly explains what He had said about the bad ground, and secondly, what He had said about the good ground, where it is said, But he that received the seed upon good ground, etc. Likewise, He had presented three types of bad ground, for one type of ground was by the wayside, another type was upon stony ground, and another type was among thorns. And He now explains this.

And for the understanding of this, you should know that hearing God’s word should have one effect, namely, that it be fixed in the heart; hence, it is written: Blessed is the man who shall meditate on his law day and night (Psalms 1:1–2). Elsewhere in the Psalms it is written, Your words have I hidden in my heart, that I may not sin against you (Psalms 118:11). Similarly, another effect is that it be put into practice. For in certain men the first effect is impeded, and in certain other men the second effect is impeded. Here the first effect is considered: and it should be known that the text has an interjection, and it should be so understood. When any one hears the word of the kingdom, and understands it not, there comes the wicked one, and catches away that which was sown in his heart. And this is the man who is by the wayside. And why does he not understand? It is because his wicked fellow creature came, etc.; hence, When any one hears the word of the kingdom, etc., that is to say, Christ preaching the kingdom of heaven, because Christ alone preached the kingdom of God: for Moses preached an earthly kingdom.

Hence, Peter said, Lord, to whom shall we go? You have the words of eternal life (John 6:69). Other men, such as unbelievers, do not hear: I spoke, and you did not hear, etc. (Isaiah 65:12); Blessed are they who hear the word of God (Luke 11:28). But understands it not. The Gloss reads, “Because a man hears words not in accordance with his affections, therefore he does not lay them up in his heart.” He would not understand that he might do well (Psalms 35:4). And what will happen to this word? It is taken by robbers, because the mind is held back by its thoughts, and so it is carried off. And this is what He says, There comes the wicked one, meaning the devil (not because he is wicked by nature, but by his perversity), and catches away, that is to say, secretly, by deceiving and presenting useless thoughts, that which was sown in his heart, namely, the seed: this is the one that is sown by the way side.

‘The one that is sown’ sometimes designates what is sown, other times it designates the field which is sown. Hence, when He says, That which was sown, the seed is understood; but when it is said, the one that is sown, the field is understood. For a man is called a field, concerning which field it is stated: Diligently till your ground, etc. (Proverbs 24:27). And how is it by the wayside? This is because it is not guarded, contrary to that which is said: With all watchfulness keep your heart, because life issues out from it (Proverbs 4:3). In this way, a man is said to be sown by the wayside, who receives the word, but does not guard it.

The second effect is to put it into practice; hence, it is said: Be you doers of the word and not hearers only (James 1:22). Now this effect is impeded by prosperity and adversity. Concerning the man who is impeded by adversity, He says, And he that received the seed upon stony ground, etc. Firstly, therefore, He relates the cause of the good effect; secondly, He relates the occasion of the evil effect, where it is said, Yet has he not root in himself; and thirdly, He relates the evil, where it is said, When there arises tribulation, etc.

The stony ground is a bad heart, into which the word cannot penetrate, just as in stony ground, and where there is little soil. In this manner, some men do not open up their hearts so as to be penetrable. For a heart is called penetrable only when it prefers nothing to the word, such that it retains the word as its tap root. I will take away the stony heart, etc. (Ezekiel 11:19). He hears the word, and immediately receives it with joy; therefore, he takes pleasure in justice, and becomes inclined towards what is good. He who gives to you the Spirit and works miracles among you (Galatians 3:5). And in this manner, he takes pleasure in the word; but it cannot be attached, because He has not root, because it is sown upon rock. Being rooted and founded in charity, etc. (Ephesians 3:17).

But is only for a time, and he rejoices for a time: There is a friend a companion at the table, and he will not abide in the day of distress . This is, therefore, the occasion, because it does not have root. And why is this? It is because it is badly attached. Hence, He says, When there arises tribulation and persecution because of the word, etc., for example, when those opposing the faith come upon him, and tribulations through interior or exterior adversities because of the doctrine of the word, or because of the faith, he is presently scandalized, because he recoils from the faith: Much peace have they that love your law, and to them there is no stumbling block (Psalms 118:165). He who perseveres is a friend.

And He says, Presently: because even if they have charity, they can be scandalized by reason of a great tribulation. But when someone is presently scandalized by reason of a small tribulation, he was not rooted in charity: God will not suffer you to be tempted above that which you are able: but will make also with temptation issue (1 Corinthians 10:13). And, For you have not yet resisted to blood (Hebrews 12:4). And, according to Jerome, He says, Presently, because there is a great difference between the former and the latter cases.

And he that received the seed among thorns, etc. Here is presented the obstacles to bearing fruit well, because sometimes it comes about by reason of prosperity, and other times by reason of adversity. Hence, He says, And he that received the seed among thorns, is he that hears the word of God. These thorns are the cares of the world; for just as thorns sting, and do not allow a man to rest, so neither do these cares. The care of this world and the deceitfulness of riches chokes up the word. The care is about the future, the deceitfulness of riches is about the present. Hence, when riches abound, they are deceitful: Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches (1 Timothy 6:17). Likewise, when they are desired, they deceive in regard to their satisfaction, because they do not satisfy. Again, they cause anxiety for the future; and, for that reason, the Lord forbade His Apostles, Be not solicitous therefore, saying: What shall we eat: or what shall we drink (Matthew 6:31).

Chokes up the word. He had said above, withered away; here He says, chokes up. For you know that a candle can be extinguished either because of a lack of fluid wax, and then it withers away; sometimes it is extinguished because of an excess of fluid wax, and then it is choked up. So also natural life, which is based upon warmth and moisture, can cease because of an overabundance of moisture, or because of a lack of moisture. Similarly, tribulations sometimes take away the fluid of consolation of the present life, and then it is made unstable, and so it withers away; sometimes it grows, and then it is choked up. For that reason, the seed is without fruit; hence, He says, And he becomes fruitless. What fruit therefore had you then in those things of which you are now ashamed? (Romans 6:21). And the Apostle continues, But having become servants to God, you have your fruit to sanctification (Romans 6:22); For the fruit of the light is in all goodness and justice and truth (Ephesians 5:9).

But he that received the seed upon good ground, etc. Having explained the three types of bad receivers of the seed, He adds the good receiver, whom He distinguishes by his three effects, for he hears, and more importantly, he understands; and furthermore, he bears fruit, and yields the one an hundredfold, and another sixty, and another thirty. This is explained as was said above.

It should be known, nevertheless, that Augustine (Book II, chapter 23 of his City of God) relates the exposition of certain men who wished to so interpret this verse that on the day when the Lord will come for judgment, many Saints will pray for many men; and because they are better men, many more men will be given to them. Hence, to some men will be given thirtyfold, to others sixtyfold, and to some others a hundred. But this is against the faith: because mortal sins will not be forgiven, because they cannot be forgiven without charity. Hence, mortal sins are contrary to charity, but venial sins are not; therefore, etc.

Previously, he presented the parable in which the external obstacles to the Gospel teaching were shown. Here, another parable is presented, in which the obstacle to hearing the doctrine is set forth—an obstacle which is internal, because in this parable, things are portrayed to us by which our minds tend to be seduced. Therefore:

1. He teaches us about the origin of the good and the wicked.
2. He teaches about their development.
3. He teaches about their outcome.

The second point is where it is said, And when the blade was sprung up, etc. The third is where it is said, And in the time of the harvest I will say to the reapers, etc. Concerning the first point, two things are noted:

1. About the origin of the good seed.
2. About the origin of the evil seed, where it is said, But while men were asleep, etc.

He says, therefore, Another parable he proposed to them. And to whom did He propose the parable? It was proposed to them. I say it was proposed not only to the Apostles, but also to the crowds.

Hence, now that He had expounded the first parable to the Apostles, He turned to the crowds. He says, another, and not ‘the other’; this is because He did not propose only two parables, but many; without a doubt, one of two things is called ‘the other.’ Now He presented many parables so that He might adapt Himself to the needs of many different dispositions.

For some men are affected in one way, others in another. The kingdom of heaven is likened to a man that sowed good seed in his field. The kingdom of heaven is composed of the king and those who are ruled: and these men are heavenly men, who are made equal to the angels; He has given his angels charge over you; to keep you in all your ways, etc. (Psalms 90:11). It is likened to a man that sowed good seed in his field.

Three parables concerning seed are presented one after the other. The first is about the sown seed; the second is about intermingled seed; and the third is about the multiplied seed. According to the intention of the text, the seed is to be understood in a different sense here than it was previously. For previously, the seed which is sown is that which is sown in man, and this is the word of God, as is stated in Luke 8:11. Here, however, it is understood as man himself, in whom it is sown. And this is evident because later He says that this seed is the children of the kingdom; therefore, a different explanation should not be given than that which the Lord has made.

Man is called a seed because, just as a seed is the principle of propagation, so good men are the foundation of the whole faith; thus, the whole Church sprouted forth from the Apostles. Hence, it is said: Except the Lord of hosts had left us seed, we had been as Sodom (Isaiah 1:9). And this was the good seed, concerning which it is said: That which shall stand therein, shall be a holy seed (Isaiah 6:13). Christ sowed this seed, but where did He sow it? It was in his field, that is, in the world. For the world is called a field, in which there are the good and the wicked, whom the Lord brought forth through creation; hence, it is said: The world was made by him (John 1:10). And in Psalms it is said: With me is the beauty of the field, etc. (Psalms 49:11).

Having discussed the origin of the good seed, He now discusses the origin of the evil seed. First, the occasion of the malicious deed is presented. A twofold occasion is set forth: one on the part of the guards, and the second on the part of the sower. On the part of the guards, He says, But while men were asleep, etc., meaning the rulers of the human race who were appointed to guard, were asleep, namely, through the sleep of death. These rulers are holy men, namely, the Apostles, who knew that the heretics mixed themselves in with the wheat. Hence, Paul says, I know that after my departure ravening wolves will enter in among you, not sparing the flock (Acts 20:29).

After that, the other occasion, on the part of the sower, is presented. Hence, He says, His enemy came, etc., meaning the devil. The pride of them that hate you ascends continually (Psalms 73:23): it is said, “of them that hate you,” meaning of the devils. This enmity is in accordance with their perversity of will.

But a question arises: Is it true that anything can hate God? It should be replied that one can only love what is known. Now God can be known in two ways: in Himself or in His effects. It is impossible for God not to be loved in Himself, for whatever is loved, is loved under the aspect of good. Since, therefore, He is the primal goodness, He cannot be hated in Himself. But in relation to His effects, this is not impossible. For the demons, insofar as they exist, love Him from whom they exist. However, some of His effects displease them: for instance, that they are punished against their will, that men are not punished in accordance with the demons' will, and similar things.

The parable continues concerning the order of the deed: and oversowed cockle. Each word has great meaning. Let us see, therefore, what is sown, and what is the order. What is sown is cockle, which is similar to wheat and is also called darnel. What is signified by the cockle? It signifies wicked children who love iniquity, especially heretics.

There are three kinds of wicked men:

• Bad Catholics are signified by chaff, concerning whom it was said previously: The chaff he will burn with fire (Matthew 3:12).
• Schismatics are signified by ears of grain that have rotted.
• Heretics are signified by cockle.

They are sown, therefore, in a field, meaning in this world. Similarly, cockle resembles wheat, and in this way, these men feign the appearance of good men, as it is stated: Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm (1 Timothy 1:7).

And observe what was said previously, He sowed, but here it is not said; this is because the former seeds were Catholics, rather than heretics. For the devil, seeing the Church had spread, was envious, and sowed destructive seed, and stirred up the hearts of the heretics, so that they might harm the Church more. Hence, it is said, according to what is stated in 1 John 2:19, They were from us, but they were not of us. For if they had been of us, they would no doubt have remained with us.

Likewise, He says, Among the wheat. The devil does not care if there are heretics among the pagan nations, because he possesses them all; but he does care if they are among the wheat and the faithful. And this is what is said: And in his angels he found wickedness (Job 4:18). Augustine says that no society is so good that there is not someone wicked in it; hence, in the society of the Apostles, one man was evil, namely, Judas.

Likewise, He says, And went his way, meaning that he hid himself. For sometimes he instigates but does not always carry it out; for if everything were always to succeed according to his desires, he might be easily detected. For that reason, he sometimes forgoes his desires as a trick; He lies in wait, in secret, like a lion in his den (Psalms 9:30).

Afterwards, the development of the good and the wicked is discussed: And when the blade was sprung up. And so that you may understand, three things are considered:

1. The manifestation of the good as distinct from the wicked.
2. The zeal of good men against the bad plants.
3. The toleration of the wicked.

He says, therefore, And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle, etc. For at first, when a plant is sown, it is not evident what it is; but when the plant grows, it becomes evident. This can be applied to both wheat and to cockle.

Augustine expounds the parable as referring to the wheat: because when a man is young, he cannot judge; but when he grows up, and bears fruit, and becomes spiritual, then he knows; The spiritual man judges all things (1 Corinthians 2:15).

Chrysostom expounds the parable in reference to the cockle: that at first it is not evident what it is, because heretics initially hide their errors. First, they say some good things and preach to the laity, and afterwards, they insert some evil things about the clergy, which are willingly heard. In this way, they turn the people away from the love of the clergy, and consequently from the love of the Church. But afterwards, when the people accept their doctrine, they show their malice. For first, they speak only of unimportant matters, but afterwards, they manifest themselves and their doctrine, which is symbolized by wine. About that wine it is said: It goes in pleasantly, however from behind, it will bite like a snake (Proverbs 23:32).

And the servants of the good man of the house coming, etc. Here the zeal of good men against the bad plants is presented. Two points are made:

1. Inquiry is made about the origin of the bad seed.
2. They are moved with zeal to root up the bad plants, where it is said, And the servants said, etc.

He says, And the servants of the good man of the house coming. First, it should be seen who these servants are.

Later, He speaks of the reapers; but these reapers are not servants, but angels. These servants are the good men: and this is not unfitting, since the Lord is called both the gate and the gatekeeper. And the servants coming, by faith; Come you to him and be enlightened (Psalms 33:6). Sir, did you not sow good seed in your field? Did not the Apostles sow good doctrine? They did indeed. God saw all the things that he had made, and they were very good (Genesis 1:31).

From where then does it have cockle? A similar question is found in Jeremiah 2:21: I planted a chosen vineyard, how then are you turned unto me into that which is good for nothing, O strange vineyard? The Lord responds, and he said to them: A hostile man¹⁴ has done this. Note that this evil is not from man’s first origin, but the origin of the evil which is in man is from the devil: By the envy of the devil, death came into the world . The devil is called a man by falling away from the Deity: Arise, O Lord, let not man be strengthened (Psalms 9:20). This man is called an enemy on account of his malice brought to the highest degree: I will put enmities between you and the woman, and your seed and her seed (Genesis 3:15).

And the servants said. Here it is shown that the servants are moved with zeal to root up the bad plants: Do you want us to go and gather it up? Two praiseworthy things are said of these men:

• One is that they are moved to destroy the evil: Put away the evil one from among yourselves (1 Corinthians 5:13).
• The other praiseworthy thing is that they do not wish to do this on their own initiative; hence, it is said: Bless God at all times, that all your counsels may abide in him .

And he said to them. Observe, this is a third praiseworthy thing, namely, the endurance of evils. About this it is said: For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Ecclesiastes 8:11). And in His response, three aspects are noted:

1. He shows His plan.
2. He gives the reason for His plan.
3. He sets the limit of His endurance, because He will not always tolerate evil.

Therefore, He says, No, meaning, “I do not wish that you gather them yet.” The Lord does not delay his promise, as some imagine, but deals patiently (2 Peter 3:9). Lest perhaps. Here He gives the reason.

And you should immediately notice that good is great and victorious over evil, because good can exist without evil; evil, however, cannot exist without good. For that reason, the Lord endures many evils, so that many good things may come to be, or so that they may not perish. For that reason, He says, No, lest perhaps gathering up the cockle (namely, the wicked, or the heretics, etc.), you root up the wheat also together with it.

There are four good reasons why the wicked should not be rooted up for the sake of good men:

1. Good men are exercised by the wicked: For there must be also heresies: that they also, who are approved may be made manifest among you (1 Corinthians 11:19); The fool shall serve the wise (Proverbs 11:29). If there had not been heretics, the knowledge of the holy men would not have been made manifest, and this is the opinion of Augustine and others. Hence, whoever wishes to root up the wicked might also root up many good things.
2. It happens that one who is now evil, afterwards becomes good, such as Paul, for instance. Hence, if Paul had been killed, we would lack the teaching of so great a teacher—and far be it that this should happen! For that reason, if you want to root up the cockle, you will root up the wheat together with it, namely, him who will be wheat: I will turn them from Basan, I will turn them into the depth of the sea (Psalms 67:23).
3. Some men seem to be evil but are not. For that reason, if you want to pluck up the wicked, you might immediately uproot many good men. This is evident, because God does not will that they be gathered up until they arrive at complete maturity; hence: Therefore, judge not before the time (1 Corinthians 4:5).
4. Sometimes someone has great power. For that reason, if he is excluded, he draws many men with him, and, in this way, many will perish with that evil man. For that reason, a community is not excommunicated, nor is the prince of the people, lest many fall with him. What is said in Revelation 12:4 applies to such a man, namely, that the dragon drew a third part of the stars with himself, etc. And it is said: Far be it from you to do this thing, and to slay the just with the wicked (Genesis 18:25).

But will they always be spared? No, they will be spared only for a time. Hence, He says, Suffer both to grow until the harvest, etc. A similar decree is found in Revelation 22:11: He that hurts, let him hurt still: and he that is filthy, let him be filthy still.

Suffer both to grow until the harvest. Against this decree, it is objected that it is said: Take away the evil of your devices, etc. (Isaiah 1:16). Likewise, it is said: Purge out the old leaven, that you may be a new paste, as you are unleavened, etc. (1 Corinthians 5:7). Why, therefore, does He say, Suffer, etc.?

Chrysostom says that what He says concerns killing. Hence, heretics are not to be killed, because many evils will follow from it. Augustine, in a certain letter, says that at one time it seemed to him that they should not be killed; but afterwards, he learned by experience that many men are converted through violence. For the Lord violently drew certain men, as for instance, He violently drew Paul. Augustine has discussed this opinion (or question).

Hence, this man, Paul, having been forcibly converted, made more progress than all others who believed voluntarily. Therefore, according to Chrysostom’s opinion, if a heretic cannot be killed without danger, it should not occur, but only where a greater danger is feared. This is evident by considering the effect upon all men as a whole, for even if they are evil, they are useful for the exercising of the good.

Nevertheless, because it is more to be feared that, through them, the Gospel teaching may perish in others, for that reason, etc. Likewise, it was said that those who are now evil may afterwards become good.

It is true that the wicked should not be immediately killed, but, as it is stated, A man that is a heretic, after the first and second admonition, avoid (Titus 3:10).

In reply to another objection—that the killing of heretics is opposed to the third reason (namely, that many men seem evil who are good)—I answer that this is true if the killing were to happen indiscriminately, as it is stated in 1 Timothy 4.

Similarly, it is objected that it was said that the prince of the people should not be excommunicated. This is true if you see that there would be a greater scandal if he were excommunicated than results from his sinning; in that case, he should not be excommunicated. But if someone had done something which endangered the faith, without a doubt he should be excommunicated, no matter what misfortune may happen as a result.

In the time of the harvest I will say to the reapers, etc. Previously, the Lord parabolically explained the origin of the good and wicked, and the development of both. Here, their final state is discussed. Three aspects are described:

1. The time of the end of their development.
2. The ministers involved.
3. The manner and order, in which every single thing is ordained to the end.

The time is mentioned when it is said, In the time of the harvest, etc. The time of the harvest is the time for collecting the fruits that are expected from the seeds. There is a twofold collection: one is in the Church in the present life, the other will be in heaven.

And for that reason, the harvest is twofold. There is a kind of harvest of the gathering of fruits in the present life, and concerning this it is said: Lift up your eyes, and see the countries, for they are white already to harvest (John 4:35). Likewise, there is a time of harvest in the Church triumphant. Hence, it is said later in this chapter that the harvest is the end of the world; therefore, it is deferred until that time.

Who are the ministers? They are the reapers. Hence, I will say to the reapers. The reapers of the first harvest were the Apostles, for they gathered and converted the whole world, and about whom it is said: I have sent you to reap that which you did not sow (John 4:38). In the second harvest the reapers will be the angels: Thrust in your sickle and reap, because the hour is come to reap, for the harvest of the earth is ripe, etc. (Revelation 14:15). For things which happen through God’s delegation are believed to happen by the ministry of the angels; hence, it is said concerning the angels, You ministers of his that do his will (Psalms 102:21).

But let us see the order, and in what manner they reach their end, and what end they obtain. First, let us consider the wicked, and second, the good men. It should be known concerning the wicked that:

1. They are gathered.
2. They are bound.
3. They are burned.

At the beginning is the separation of the wicked from the good. As long as the former time lasts, the wicked are with the good—the cockle with the wheat, the lily among the thorns, as it is stated in Song of Solomon 2:2. When the Son of man shall come, he shall separate the good from the wicked, the goats from the sheep (Matthew 25:31–32). Currently, good and bad things happen, as though indiscriminately, to the good and the wicked. This is what is said in Ecclesiastes 9, that this is the worst of all the things that happen under heaven: namely, the same things happen to all men. But then good things shall be rendered to the good, and evil things to the wicked.

Therefore, lest they get mixed together, it is necessary that the wicked be separated and bound. Hence, He says, And bind it. In this binding the perpetuity of the punishment is signified: To bind their kings with fetters, etc. (Psalms 149:9); and Bind his hands and feet, and cast him into the outer darkness (Matthew 23:13), which signifies the relentlessness and irrevocability of eternal damnation. Into bundles. All the wicked shall be separated from the vision of God: the pain of loss will be equal for all, for that reason, they are put into bundles. But in other respects their punishments will differ, as it is stated in Leviticus 13, where it is taught to distinguish between one disease and another, and between one leprosy and another. Likewise, in Isaiah 27:8, it is said, In measure against measure. And why are they bound? To burn, that is, they shall be delivered to eternal fire. About this fire it is said: For I am tormented in this flame (Luke 16:24).

Then, when it is said, But the wheat gather you into my barn, the outcome of the good is presented. And, in contrast to the cockle, three things are presented concerning the wheat:

1. Its purity.
2. Its unity.
3. Its tranquility.

Its purity is presented when it is called wheat. But observe that the cockle was bound, and for that reason it was not thrashed, but the wheat was thrashed. This signifies that the wicked shall be cast into hell with all their iniquities; but the good shall be completely cleansed from their iniquities: It shall be called the holy way: the unclean shall not pass over it (Isaiah 35:8).

Likewise, there shall be unity among them; hence, it is said, Gather. Among the wicked there is always strife, and for that reason, they do not have unity. But, on the other hand, the good are gathered together: Gather you together his saints to him: who set his covenant before sacrifices, etc. (Psalms 49:5); and Wherever the body shall be, there shall the eagles also be gathered together (Matthew 24:28).

Similarly, there shall be tranquility among them; hence, He says, Into my barn. A barn is made for the preservation of the harvest; and so that heavenly country shall be the barn of the Saints, where they shall be with praise and everlasting joy, as it is stated in Isaiah 35:2.

Previously, the Lord showed the obstacles to the Gospel's teaching through two parables. However, because someone might say: ‘If the teaching is hindered in these ways—namely, that some seed fell by the wayside, other seed fell on stony ground, and so on—it seems that it cannot flourish’; for that reason, He adds other parables about the marvelous growth of the seed, because it did, in fact, flourish for two reasons.

1. Its growth is marvelous on account of its apparent smallness.
2. Its growth is marvelous on account of its hiddenness.

Therefore, He presents two parables. The second is where it is said, Another parable He spoke to them. Thirdly, the Evangelist supports His way of preaching with the authority of a prophet, where it is said, All these things Jesus spoke in parables.

Regarding the first reason, He discusses it in three stages:

1. He first discusses the sowing.
2. He discusses the smallness of the seed.
3. He speaks of the greatness of the fruit.

The second point is where it is said, Which is the least indeed of all seeds; the third point is where it is said, Which when it is grown up, it is greater than all herbs.

He says, therefore, The kingdom of heaven is like a grain of mustard seed, etc. In a kingdom, there is a king, a prince, subjects, and also prisoners. Likewise, there are the rich, and so on.

Therefore, we can compare a kingdom to all these things. Consequently, because He says that the kingdom of heaven is like a grain of mustard seed, it can be explained, as Jerome says, that the Gospel's teaching is understood by the grain of mustard seed.

And why is this? It is because this grain is hot; likewise, it protects against poisons. And this is signified, because the Gospel's teaching makes one strong by faith: If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from here to there, and it shall remove: and nothing shall be impossible to you (Matthew 17:19).

Likewise, the Gospel's teaching excludes errors; therefore, it is useful for reproving, as it is stated in 2 Timothy 3:16.

Which a man took and sowed. This man is Christ, who sowed this seed; or he is anyone who sows the Gospel's teaching. In His field, meaning in his heart, when he gives his assent to it. Christ sowed, because He gave the faith by which we are saved: For by grace you are saved through faith: and that not of yourselves, for it is the gift of God (Ephesians 2:8). Likewise, anyone who obeys, sows in his field, meaning in his heart: Diligently till your ground (Proverbs 24:27).

In this field are various seeds, which are the various doctrines. The doctrines of Augustine and Jerome seem great and are confirmed by powerful arguments; the same seems true for the doctrine of the Law. But the doctrine of the Evangelical law appears to be something small, because it preaches a God who suffered, was crucified, and things of this kind. And who can believe this? The word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God (1 Corinthians 1:18). And, for that reason, He says, Which is the least indeed of all seeds; therefore, at first it appears to be the least.

Its greatness follows. This is shown in two ways:

1. Its greatness is related.
2. Its greatness is confirmed, where it is said, But when it is grown up, meaning when it sprouts forth, it is greater than all herbs. This is because the Gospel's teaching bore more fruit than the doctrine of the Law, for the doctrine of the Law only bore fruit among the Jews. Therefore, it was said: He has not done in like manner to every nation: and His judgments He has not made manifest to them (Psalms 147:20).

For no philosopher has convinced his whole country to follow his teaching. If any philosopher, such as Plato, had said that such and such will happen, he would not have been believed. The wicked have told me fables: but not as your law (Psalms 118:85). Therefore, the Gospel's teaching is greater in solidity, universality, and utility.

It is greater in solidity because other teachings are soft herbs lacking firmness, as they are subject to human reason: For the thoughts of mortal men are fearful, and our counsels uncertain . But this is a firm tree: Forever, O Lord, your word stands firm (Psalms 118:89); Heaven and earth shall pass away: but my words shall not pass away (Luke 21:33). Thus, just as this tree compares to other trees, so this teaching compares to other teachings. So that the birds of the air come, and dwell in its branches.

Likewise, it is more excellent in the vastness of its teaching, for this knowledge has many branches and shows people what is necessary for life. Therefore, if they are married, they are informed through this teaching how they should govern themselves; similarly, clerics are informed how they should live, and so on for other people. For that reason, the various dogmas are the different branches.

Similarly, it is more excellent in its usefulness, because the birds dwell in its branches, meaning all whose minds are in heaven: our conversation is in heaven (Philippians 3:20). These people come, meditate, and rest; for those who dwell on earth are not birds: 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 Corinthians 4:18).

Chrysostom explains the parable as relating to the Apostles, whom Christ compared to a grain of mustard seed because they were fervent in spirit. This grain a man took, meaning Christ, in His field, meaning in the Church, and from this grain the Church has all her fruitfulness. They were small and abject, for no knowledge has been spread among the people through such lowly men; therefore, Not many wise, not many mighty, not many noble; but the foolish things of the world has God chosen, that He may confound the wise, etc. (1 Corinthians 1:27).

But when it is grown up, it is greater in its yield than all herbs, because the Apostles produced greater fruit. Alexander drew one part of the world to himself, and Rome similarly, but they never gained as much as these men, who did so much that the birds of the air, meaning good men, dwell in the branches, meaning in their teaching: They shall 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 (Zechariah 8:23).

Hilary explains the grain as referring to Christ, who was a grain of mustard seed on account of His fervor, because He was full of the Holy Spirit. This seed He sowed afterwards at His death, in His field, meaning, in His own people. This seed was the least on account of the contempt of the unbelievers: 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 (Isaiah 53:2–3).

And it is greater than all herbs, meaning He was greater than all perfect men were. Gold cannot equal it (Job 28:17). And perfect men are compared to herbs because herbs are given to the sick, for one who is sick eats herbs. But Christ’s teaching is given to the perfect, and in this way He is considered to be a tree. And the latter is signified by a tree, about which tree it is stated in Daniel 4.

Another parable He spoke to them. Here a parable is presented about the growth of the Gospel's teaching, and it is shown to be marvelous because its growth is from a hidden seed. Therefore, 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 inappropriate for the same thing to be interpreted sometimes as good and at other times as evil. For example, a rock is sometimes interpreted as Christ, and sometimes as something contrary, such as hardness: I will take away the stony heart out of your flesh (Ezekiel 36:26). Accordingly, leaven is sometimes interpreted as a bad thing, insofar as it involves decay: Purge out the old leaven, etc. (1 Corinthians 5:7). Likewise, in the same place it is said, Not with the old leaven, nor with the leaven of malice and wickedness: but with the unleavened bread of sincerity and truth (1 Corinthians 5:8). But in that it leavens and has the power of expanding, in this way, it expresses something good.

What, therefore, is signified by it? Four things are signified. Chrysostom says that the Apostles are this leaven. A woman, divine wisdom, hid them in three measures of meal, meaning it oppressed them with tribulations. But first it took them; therefore: I have chosen you out of the world that you should go forth (John 15:16). Those whom He sent among the faithful, He placed in three measures of meal. The ‘satum’ is a measure, and it has the value of a modius and a half; and so three ‘sata’ (plural of satum) means three measures of meal. And why is it said, in three? A finite number is put for an infinite one, because the Apostles were placed in the midst of many nations. Or it is because of the three parts of the world, as they were sent to all parts of the world; or it is because of the nations which arose from the sons of Noah. Until the whole was leavened, meaning until all were converted to God: Their sound has gone forth into all the earth: and their words unto the ends of the world (Psalms 18:5).

Alternatively, according to Augustine, leaven signifies the fervor of charity, because leaven expands the meal, just as charity expands the heart: I have run the way of your commandments, when you did enlarge my heart (Psalms 118:32). The woman, meaning reason or the soul, hid in three measures, that is, in the whole heart, in the whole soul, and in the whole strength. Or the three measures signify the three states—namely, of prelates, of contemplatives, and of active men, which are understood by Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit.

Jerome explains this parable as referring to the Gospel's teaching, which a woman (meaning wisdom) hid in three measures of meal, which are the spirit, soul, and body, or the rational, irascible, and concupiscible appetites. Alternatively, by the woman, faith is understood; by the three measures, the three Persons in the Divinity are understood. Hilary explains the parable as referring to Christ, who is the leaven, which by the Father’s providence was hidden in the world in the three laws: the natural law, the Mosaic law, and the law of the Gospel.

All these things Jesus spoke in parables, etc. Having presented various parables to the multitudes, here the Evangelist confirms or approves them by the authority of a prophet. It is divided into three parts:

1. Christ’s custom of speaking in parables is related.
2. The authority is cited.
3. The explanation of the preceding parables is related.

The second part is where it is said, That it might be fulfilled which was spoken by the prophet; and the third part is where it is said, Then having sent away the multitudes, He came into the house.

He says, therefore, All these things Jesus spoke in parables to the multitudes. Why, therefore, was He speaking to the multitudes in parables? There is a twofold reason: first, because believers and unbelievers were mixed in the crowd, and likewise, some were of good will and some of bad will. On account of the men of bad will and the unbelievers, He was speaking in this manner so that they might not understand, as it was said above, so that seeing, they may not see.

And this is stated in Mark 4:22. It was also on account of the believers, so that they might better grasp and retain what was said. I could not speak to you as to spiritual, but as to carnal (1 Corinthians 3:1).

And without parables He did not speak to them. This seems to be false, because in the Lord’s Sermon on the Mount and in many others, He was not speaking in parables. Chrysostom resolves this objection by saying that He preached this whole sermon parabolically to the multitudes. Augustine resolves this objection by saying that the reason it is said, without parables He did not speak to them, is because He did not deliver any discourse to the multitudes without inserting some parable into it. Therefore, in the Sermon on the Mount He inserted a parable, where He said, Let not your left hand know what your right hand does (Matthew 6:3). And He says that if a discourse is sometimes found without a parable, it should be said that the Evangelists did not relate them in order.

Therefore, even if it was not written, a parable should be understood, because He says in this passage that without parables, He was not speaking to them, and so He did not speak without inserting parables.

That it might be fulfilled which was spoken by the prophet, saying : I will open my mouth in parables. The Lord has spoken in two ways to the human race:

1. He spoke in prophets.
2. He spoke in Himself: Behold it is I myself that spoke, behold I am here (Isaiah 52:6).

In both He spoke parabolically—many times in the prophets, and similarly through Himself. For what was done in the prophets was a sign of that which would be done by Christ; therefore, He says, ‘I the Lord, I who opened the mouths of the prophets in parables, will open My own mouth in parables. I will utter things hidden from the foundation of the world.’

The opening of the mouth signifies the manifestation of secrets, as was said previously; an utterance pertains to intimate things. He is said to utter whenever He releases secrets from the depth of His wisdom: My heart has uttered a good word (Psalms 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, etc. (John 1:18).

He uttered things hidden, 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 (Ephesians 3:5). Alternatively, I will utter those things that are from the foundation of the world, which are hidden. And why? It is because He Himself is from the foundation of the world, and He revealed Himself to us through those things which He made: The invisible things of God are clearly seen, being understood by the things that are made (Romans 1:20).

Then having sent away the multitudes, He came into the house. Here one of the previous parables is explained. This is done in three parts:

1. The place is described.
2. The questioning of the disciples is described.
3. The exposition of the parable is described.

He says, therefore, Then having sent away the multitudes, He came into the house. In doing this, an example is given to us: if we wish to investigate secrets, we should enter a secret place: When I go into my house, I shall repose myself with her ; 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, etc. .

And His disciples came to Him, saying: Explain to us the parable of the cockle of the field, etc., because they were more in doubt about this parable. Sometimes they dared not come to Him out of reverence, as it is stated in John 4:27, that no one said to Him why He was speaking with the woman, etc. But here they took special courage, because they had heard, To you it is given to know the mysteries of the kingdom of heaven. In the same way, if we wish to understand the meaning of some mystery, we should come to Him: Come to Him and be enlightened (Psalms 33:6).

Who made answer and said. Here the explanation of the parable of the cockle is related. This is done in three parts:

1. The explanation regarding the first sowing is related.
2. The explanation regarding the oversowing is related.
3. The explanation regarding both is related.

And first, He explains who the sower is, what the field is, and what the seed is. He that sows the good seed is the Son of Man. He calls Himself the Son of Man, both on account of humility and so that He might refute future heretics, for certain men denied that He was God, while others denied that He was a man. Therefore, He says that He is the Son of Man, which pertains to a man; and He says that He sows a spiritual seed, which pertains to God. The light of your countenance, O Lord, is signed upon us, etc. (Psalms 4:7).

The field is the world, which He created; therefore, He said above, In His field; He came unto His own, etc. (John 1:11). Again, in the same place, it is said: The world was made by Him (John 1:10). And the good seed are the children of the kingdom, from whom other people were propagated, who were the good children: Because if they are sons, they are heirs also (Romans 8:17).

Then He explains what relates to the oversowing, and He says what the seed is. And the cockle are the children of the wicked one: Woe to the people laden with iniquity, a wicked seed, ungracious children (Isaiah 1:4). Then He says who the sower is, saying, And the enemy that sowed them, is the devil, who brought sin into the world: But by the envy of the devil, death came into the world .

Afterwards, the separation is discussed, and He does three things:

1. The time of the separation is related.
2. The ministers are related.
3. The separation itself is related.

He relates the time, saying, But the harvest is the end of the world. As it was said, the first harvest was made by the Apostles, about which it is said, Lift up your eyes, and see the countries, for they are white already to harvest (John 4:35). But the other harvest is that in which there will be the harvest of the fruits, about which it is said: What things a man shall sow, those also shall he reap (Galatians 6:8). And the reapers are the angels.

For just as in the Church that is now, the good ministers are men, so then, the good ministers will be the angels. Afterwards, He relates the end of both kinds of people, where it is said, Even as cockle therefore is gathered up, etc. And:

1. He speaks regarding the bad ministers.
2. He speaks regarding the good ministers.
3. He awakens the Apostles to the consideration of the spiritual meaning of the parable.

He says, therefore: Even as cockle therefore is gathered up, and burnt with fire: so shall it be at the end of the world.

The Son of Man shall send His angels (these words show that He is man and God), and they shall gather out of His kingdom all scandals. He is applying the words of the parable to sins committed against one’s neighbor. What follows, however, And them that work iniquity, refers to other sins. Now that which is said, kingdom, is understood to mean the Church that is now, because there will not be scandals in the Church triumphant, and people will know the wicked through the tribulation preceding the final judgment.

Augustine says that we do not read that the wicked are meant to reward the good, but the good are sometimes found to punish the wicked. That which He says, all scandals, should be understood to mean the scandals which exist in the Church that is now, through tribulations inflicted by God, by which the wicked and even the good are punished. Chrysostom interprets the kingdom to be our heavenly home. And when He says, all scandals, He does not mean that scandals exist there, but that scandals do not exist there; therefore, they will gather and will separate the wicked from the good, so that they are not with them in heaven, and shall cast them into the furnace of fire.

The pain of loss is the lack of the beatific vision. But the pain of sense is mentioned when it is said, And shall cast them into the furnace of fire: There shall not enter into it any thing defiled (Revelation 21:27). And He, meaning the Son of Man by His judicial power, shall cast them into the furnace of fire; therefore, it is said: Depart from me, you cursed, into everlasting fire (Matthew 25:41).

This passage has been explained; nevertheless, it can be affirmed, based on these words, that the damned will be punished both in soul and in body; therefore: Fear Him that can destroy both soul and body in hell (Matthew 10:28). For weeping pertains to the eyes, and gnashing pertains to the teeth; now the eyes and teeth are bodily members, and in saying this, the truth of the resurrection is indicated. Likewise, by weeping, which is quickly produced by smoke, the pain of fire is signified; by gnashing of teeth, coldness is signified. Let him pass from the snow waters to excessive heat (Job 24:19).

Alternatively, it may be explained that the weeping is from sadness and the gnashing is from anger; therefore, it is said that they gnashed with their teeth at Him (Acts 7:54). Behold my servants shall rejoice for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit (Isaiah 65:14). Woe to you that now laugh: for you shall weep (Luke 6:25). Similarly, impatience and strife are signified by this gnashing: They gnawed their tongues on account of their impatience in withstanding pain (Revelation 16:10).

Then shall the just shine as the sun, in the kingdom of their Father. Here He explains the parable in relation to the good, and in them there shall be a double splendor. The first, namely, will be in the soul, through which they shall see God: In your light we shall see light (Psalms 35:10)—that is to say, an uncreated light; He will fill your soul with brightness (Isaiah 58:11). And it will flow on to the body: He will reform the body of our lowness, made like to the body of His glory (Philippians 3:21). The just shall shine, and shall run to and fro like sparks among the reeds, etc. .

That which He says, As the sun, should not be understood absolutely as an equality in every way, for they will have a greater brightness than the sun; but this is said because among the sensible things of this world, the sun shines the most. They will be like the sun, however, because just as the sun is not changed, so neither will the just be changed. A holy man continues in wisdom as the sun: but a fool is changed as the moon .

Then He stimulates a spiritual understanding of the parable: He that has ears to hear, meaning interior ears, let him hear, that is to say, by understanding. The Lord God has opened my ear (Isaiah 50:5).

Previously, the Lord parabolically showed both the obstacles and the growth of the Gospel teaching; now, however, He shows its dignity through some parables which He will explain to His disciples. The dignity of the Gospel teaching is shown in regard to three things: its abundance, its beauty, and its universality. The second is where it is said, Again the kingdom of heaven is like a merchant; the third is where it is said, Again the kingdom of heaven is like a net cast into the sea.

Therefore, I say that the abundance of the Gospel teaching is like a treasure, because just as a treasure is an abundance of riches, so too is the Gospel teaching: Riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isaiah 33:6). Regarding this, He proceeds as follows:

1. A hidden treasure is considered.
2. The finding of the treasure is considered.
3. The acquisition of the treasure is considered.

This treasure can be interpreted in multiple ways. According to Chrysostom, it is the Gospel teaching, about which it is said: We have this treasure in earthen vessels (2 Corinthians 4:7), which was hidden in the field of this world, indeed from the eyes of the unclean: You have hidden these things from the wise and prudent (Matthew 11:25). According to Gregory, the desire of heaven is said to be a treasure: The fear of the Lord is his treasure (Isaiah 33:6). This is hidden in the field of spiritual discipline, because external things seem contemptible, but internal things possess sweetness: Diligently till your ground (Proverbs 24:27). According to Jerome, the treasure is the Word of God, about whom it is said: In whom are hidden all the treasures of wisdom and knowledge (Colossians 2:3); which He hid in the field of His body, because it was hiding in His flesh. There is no end of their treasures (Isaiah 2:7). Alternatively, it is understood to mean sacred doctrine, which is hidden in the field of the Church: For she is an infinite treasure to men .

Which a man having found, hid it. It is found in all who have faith, for it cannot be in anyone who does not have faith: He is found by them that tempt him not: and he shows himself to them that have faith in him . But it is fitting that it be hidden, according to what is said: Your words have I hidden in my heart (Psalms 118:11). However, it should not be hidden out of envy, but out of caution.

Now there are multiple reasons why it should be hidden. One reason is that it bears more fruit and does more good, because it burns more intensely; for just as fire, when confined, generates more heat, so the word of the Lord generates more heat when it is hidden: The word of the Lord became like a burning fire, shut up in my bones, and I was wearied, not being able to bear it (Jeremiah 20:9). And, My heart grew hot: and in my meditation a fire shall flame out within me (Psalms 38:4). Likewise, it is hidden because of vainglory: for if it is displayed outwardly, it is subject to danger. For that reason, the Lord said, Pray to your Father in secret (Matthew 6:6). Similarly, it is hidden because, in this way, it is kept more safely; for when it is in public, then one who plunders finds it. Who showed his treasures to the ambassadors of the king of Babylon. And it is added: Behold the days shall come, that all that is in your house shall be carried away (Isaiah 39:4).

But what is the meaning of this, since it was said above: Let your good works shine forth (Matthew 5:15)? This objection is resolved by distinguishing the timing of the works: because when it is first found, it is good for it to be hidden; but when a person has been strengthened, then it is good for it to be manifested. Wisdom that is hidden, and a treasure that is not seen, what profit is there in them both? . Gregory says that a good work should be open in its effect, but hidden in one’s heart. Thus, he says: “Let a work be in public, but let the intention remain in secret.”

For joy of it he goes, and sells all that he has. This is the third point, namely, concerning the acquisition of the treasure, because the man rejoices. As they that dig for a treasure, and they rejoice exceedingly when they have found the grave (Job 3:21–22). When he found it by faith, for joy of it he goes, and begins to prosper, and sells all that he has, meaning he despises all that he has, so that he may obtain spiritual things, and buys that field. The meaning is that he either seeks good companionship for himself, or he buys for himself the rest which he does not have, namely, peace of soul. I have counted all things to be but as dung, that I may gain Christ (Philippians 3:8); If a man should give all the substance of his house for love, he shall despise it as nothing (Song of Solomon 8:7).

Again the kingdom of heaven is like a merchant. Here the treasure’s beauty and splendor are shown. The kingdom of heaven is like. This parable is interpreted in multiple ways. Chrysostom and Jerome interpret it as concerning the Gospel teaching. There are many false teachings; these are not pearls. A man, therefore, who seeks different teachings finds the one, namely, the Gospel teaching, which is one on account of its truth. For virtues are many, but truth is one. Therefore, Dionysius says that virtue divides, but truth gives unity. Thus, to designate the truth, He says "one pearl." Likewise, "one" is said on account of the various teachings of the prophets. He goes, and sells, that is, he left behind all the teachings both of the prophets and of the philosophers for this one.

As an earring of gold and a bright pearl, so is he that reproves the wise, and the obedient ear (Proverbs 25:12). Gregory says that this pearl is heavenly glory, because what is good is naturally desirable, and a man is always willing to exchange what is less good for something better. Man’s highest good is heavenly glory; when he has found this, he should leave all things behind for this glory: 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 (Psalms 26:4).

Augustine interprets this in three ways. The kingdom of heaven is like, that is, it is like a man seeking good men by whom his kingdom may be established, because one man is proficient in one virtue, another is proficient in another. And when he has found that pearl, namely, Christ, in whom all virtues exist in the highest degree, he goes. Similarly, it may be interpreted differently, such that the divine precepts and all the necessities of life are signified by the good pearls. And when a man has found the one pearl, meaning the one commandment, namely, of charity, he goes. A new commandment I give to you: That you love one another, as I have loved you, that you also love one another (John 13:34). And the Apostle says, Love therefore is the fulfilling of the law (Romans 13:10).

Again, the pearls may be otherwise understood to mean distinct sciences, by investigating which, we find the source of all sciences, namely, the Word of God, about whom it is said: The word of God is the fountain of wisdom . Therefore, for this Word you should sell everything—both earthly things and also one’s body and soul—because when you sell these things, you possess yourself, and you are master of yourself. I have counted all things to be but as dung, that I may gain Christ (Philippians 3:8). Therefore, you should give everything for this blessing, just as Paul did: One died for all, that they also who live may not now live to themselves, but to him who died for them and rose again (2 Corinthians 5:14–15).

Again the kingdom of heaven is like a net cast into the sea. Here another parable is presented. Secondly, the explanation, not of all but of part of the parable, is presented, where it is said, So shall it be at the end of the world.

And two things are done in this parable:

1. The universality of this teaching is presented.
2. A separation is presented, where it is said, when it was filled.

This net is a type of apparatus that encloses a large portion of the sea; therefore, by it, either the Gospel teaching or the Church can be signified, because the first teachers were fishermen: For they were fishers (Matthew 4:18). This net is put into the sea, that is, into the world: This great sea, which stretches wide (Psalms 103:25). And gathering together all kinds of fish. Take note of its universality. For the Law was only given to one nation: He has not done in like manner to every nation: and his judgments he has not made manifest to them (Psalms 147:20). The Gospel law, however, gathers all people together: To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Romans 1:14). And, Go and preach the gospel to every creature (Mark 16:15).

But will the end of all people be the same? Now all are together in the net, but at the end of the world they all will be separated. Therefore, He says: Which, when it was filled, that is, when all the elect will have entered so that the number of the elect may be filled up, they drew it out, and sitting by the shore. By the shore, the end of the world is signified, because there shall not be upheavals among the Saints, but there shall be good things in their repose. And He says, Sitting, because such is suitable to judicial power: You who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel (Matthew 19:28).

They chose out the good into vessels, meaning into the heavenly abodes: In my Father’s house there are many mansions (John 14:2). And He says, vessels, in the plural on account of the variety of rewards: They may receive you into everlasting dwellings (Luke 16:9). But the bad they cast forth, because all the unclean shall be cast out. So shall it be at the end of the world. Here He explains the parable. And it should be noted that He explains the parable only with respect to the wicked.

But then there is a question: why does He explain the parable concerning the wicked, rather than concerning the good? It should be replied that He made mention of a net, with which, when they capture fish, the bad ones are cast out and live, while the good ones are killed and eaten. For that reason, someone could say that this might be the correct perspective; therefore, to exclude that possibility, He explains the part of the parable relating to the wicked, saying, The angels shall go out, not because they abandon their internal contemplation (because wherever they go they contemplate God), but rather because they go forth to an external ministry. And so it is said concerning a certain angel: I am now come forth to teach you (Daniel 9:22).

And they shall separate the wicked from among the just. At present the wicked are among the good—the cockle is among the wheat, the lily is among the thorns—but they shall be separated from the company of the good. Because of this, there is a painful excommunication; yet this excommunication is a representation of that final separation, but it is, nevertheless, different from it, because the Church is often deceived, but then there shall be no deception. This is the final separation concerning which the Apostle says: If any man love not our Lord Jesus Christ, let him be anathema, maranatha (1 Corinthians 16:22). The explanation continues regarding the pain of sense: And shall cast them into the furnace of fire. This is explained as was said above.

But there is a question as to why the Lord repeated this, because it seems to be the same as what was said in the parable about the cockle. It should be answered that the parables are the same in a certain way, because here both the good and the wicked are understood by the net; therefore, it signifies those who have not been cut off from the Church. But by the cockle are signified those who have been cut off from the Church by their deviation from her dogmas, and these people are not in the Church.

Have you understood all these things? They say to Him: Yes. After the Lord finished His teaching in parables and His explanation of the parables to His disciples, the Evangelist here specifies their effect. He does this first in relation to the disciples, and second in relation to the crowds, where it is said, And it came to pass. The effect upon the disciples was their understanding of the teaching. Therefore, three things are related:

1. An examination of their understanding is related.
2. Their affirmation of their understanding is related.
3. Their future office is related.

Now it should be observed that since He had spoken many things to the crowds and to the disciples, and because the disciples were to be teachers, it follows that it was fitting for them to understand these things. And observe that they were being examined concerning three things. First, they were being examined concerning their comprehension, and so He says, Have you understood all these things? Likewise, they were being examined concerning their love: Simon, do you love me more than these? (John 21:15). Again, they were being examined concerning the possibility of their suffering: Can you drink the cup that I shall drink? (Matthew 20:22). They shall suffer well, that they may preach (Psalms 91:15–16). Granted, however, that it belongs to humility that a person does not praise himself; nevertheless, he is ungrateful if he were not to recognize a benefit received: I will remember the tender mercies of the Lord (Isaiah 63:7). For that reason, they answer and say to Him, Yes. In this is related their acknowledgment of attributing their comprehension to Christ’s word: The declaration of your words gives light: and gives understanding to little ones (Psalms 118:130).

Therefore every scribe instructed. Here He shows the office that was awaiting them, as though they had now been examined. And this conclusion can follow from the previously mentioned words in two ways. In the first way, it follows by relating this to what was said concerning a treasure. The sense, therefore, could be that the Lord wishes this to be explained thus: ‘You say that you understand. If you understand, you are able to know that the treasure is sacred doctrine. From this treasure you can bring out new things and old.’

And it should be observed that these disciples are called scribes because they can converse on the kingdom of heaven and on sacred doctrine, in which new and old things are contained. They are also called scribes on account of their worthiness, because they are scribes, meaning they are learned: The learned shall understand (Daniel 12:10); Behold I send to you wise men and scribes (Matthew 23:34). Similarly, they are called scribes due to their office, because they are Christ’s notaries, for they wrote Christ’s commandments on the tablets of their hearts: Bind them in your heart continually (Proverbs 6:21). Moreover, they wrote them on the hearts of others. Therefore, the Apostle said, You are our epistle, written in our hearts (2 Corinthians 3:2).

He is like a man that is a householder, namely, Christ. For He is the Lord, who brings forth out of his treasure new things and old (Matthew 13:52), namely, the obligations of the New Law. For the New Law adds new meanings to the Old Law, and Christ explained these meanings; and for that reason, it should be enough for us to be like Christ, as it is said above: It is enough for the disciple that he be as his master (Matthew 10:25). Or it can be said, ‘He is similar to someone’s father, because it is He who brings forth old and new things from the knowledge divinely bestowed upon Himself.’ The Manichaeans were not like this, because they were not citing the old things.

The new and the old I have kept for you (Song of Solomon 7:13). Therefore, this error can be answered from this explanation of the parable. According to Augustine, the parable can be interpreted as follows: Therefore every scribe instructed. ‘You perceived how I spoke to the crowds in parables, and you were instructed that you may understand what was said in parables in a spiritual sense. Therefore, you should know that you may explain those things which are read in the Old Law by the New Law.’ Hence, the things which are said in the Old Testament are figures of the New Testament. Therefore, the Apostle says, All these things happened to them in figure (1 Corinthians 10:11). And these things were unveiled in the Passion. Therefore, below it is said (Matthew 27:51) that when the Lord suffered, the veil of the Temple was torn. Hence, before the Passion, Christ spoke in parables so that when they heard them they would understand that those things which are said in the Old Testament are said in figure of other things, even if they were actual events.

Therefore every scribe instructed in the kingdom of heaven, is like a man that is a householder, who brings forth out of his treasure new things and old. Or, according to Gregory, it can be interpreted that the old things refer to all those things which pertain to sin, and the new things refer to those things which pertain to the grace of Christ. Therefore, the rewards of eternal life are called the new things, and the punishments of hell are called the old things. That person, therefore, brings forth new things and old, who considers not only the rewards, but also the punishment of hell.

And it came to pass: when Jesus had finished these parables. Here the twofold effect of the Gospel teaching upon the crowds is related: namely, both the effect of admiration and of scandal.

1. The place is described.
2. Their admiration is described.
3. Their reproof is described.

And coming into his own country. Nazareth is sometimes called His own country, where He was raised, and there He did a few miracles. Sometimes Bethlehem, the place in which He was born, is called His own country. And sometimes Capernaum is called His own country, because He performed miracles there. He taught them in their synagogues. Their admiration follows. First, their admiration is related; second, the effect caused by their admiration is related. He says, So that they wondered. It is not surprising that they were wondering: Your testimonies are wonderful (Psalms 118:129). They were wondering from where these virtues came, for admiration is caused for this reason: that the effect is seen but the cause is unknown. These people were seeing an evident effect, but they did not know its cause; therefore, they were saying, How did this man get this wisdom and miracles?

But this is a foolish admiration because, as it is stated in 1 Corinthians 2:5, He is the power and wisdom of God. But they did not know this, and so they wondered. And they state their admiration and their thoughts; therefore, they were saying, Is not this the carpenter’s son? For He was considered to be the son of Joseph, who was not a blacksmith, but a carpenter (although it could also be said that He was the son of the Craftsman: You have made the morning light and the sun, Psalms 73:16). Is not his mother called Mary? They knew everything that pertained to His humanity. Concerning this Mary, it was stated above: When his mother Mary was espoused to Joseph (Matthew 1:18). And his brethren James, and Joseph, and Simon, and Jude. Helvidius interpreted these men to be the sons of Mary. But this is false; rather, they were His cousins. Or they are called brothers because they were related to Joseph, who was considered to be the father of Jesus. Let there be no quarrel between me and you, and between my herdsmen and your herdsmen: for we are brethren (Genesis 13:8) said Abraham to Lot, even though Lot was the son of Abraham’s brother. And what follows should be understood in the same way: And his sisters, are they not all with us? Therefore, on account of these women, who were His cousins according to the flesh, they were astonished, saying, From where therefore does he have all these things?

But it should be observed that astonishment sometimes has an appropriate effect, namely, the glorification of God, as it was said above in Matthew chapter 3. Sometimes, however, it has the effect of scandal; therefore, he said, And they took offense at Him. But what is the reason why astonishment sometimes produces glory, but at other times scandal? The reason is that certain people give a bad interpretation to the things that they hear, and, for that reason, such people are necessarily scandalized: They blaspheme whatever things they know not (Jude 1:10). But some people who are well disposed always give a good interpretation to what they hear. These people were of the first category; and so He rebukes them, when He says, But Jesus said to them: A prophet is not without honor, except in his own country.

The Lord calls Himself a prophet, and it is not surprising, because Moses also had called Him a prophet: The Lord your God will raise up for you a prophet of your nation and of your brethren like me (Deuteronomy 18:15). And it can be said that a man is called a prophet who says something through revelation, which is above human understanding; and so Jesus is said to be a prophet because His mind was illuminated by angels and by God. Or it can be said that someone is called a prophet from the words far [procul] and illumination [phanos]; and, in this sense, Jesus cannot be called a prophet: If there be among you a prophet of the Lord, I will appear to him in a vision (Numbers 12:6). So the text reads. But if a man were a prophet, he would speak in enigmas; Christ was not a prophet in this way: He that has learned many things, shall show forth understanding . In the prophets of the Old Testament we do not find any prophet honored by his own people; in fact, we find that he is honored more by other men. For example, it is read in Jeremiah, who was held captive by his own people, but when the city was captured, he was freed by strangers. So it was also concerning Christ, who was honored by foreigners, but was despised by His own people.

And what is the reason why no prophet is honored in his own country? One reason is that when he is in his own country, many who know his weaknesses remember those weaknesses; for this is from people’s malice, that they think of his weakness rather than his perfections. Another reason can be given: the Philosopher says that people reason incorrectly, because they suppose that because they are similar to a person in some way, they are similar to him in every way. Therefore, when a person is in their own country, since they see that he is similar to themselves in some way—either in race or in other ways—they suppose that he cannot be greater than themselves. For that reason, He says well, A prophet is not without honor, except in his own country.

Therefore, the Evangelist continues, And he did not perform many miracles there. This was not because He could not do them there, since He was omnipotent, but He did not perform many miracles because the reason He was working miracles was so that people would believe in Him.

But these people were holding Him in contempt, because the miracles were being interpreted as something bad, and, for that reason, they were not disposed to faith. Nevertheless, He worked some miracles, so that they might be rendered inexcusable. For that reason, he says, Not many, since He did work some miracles. And He did this on account of their unbelief.