Thomas Aquinas Commentary Matthew 13:44-58

"The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth. Have ye understood all these things? They say unto him, Yea. And he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, who bringeth forth out of his treasure things new and old. And it came to pass, when Jesus had finished these parables, he departed thence. And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter`s son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house. And he did not many mighty works there because of their unbelief." — Matthew 13:44-58 (ASV)

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.

The second point is where it is said, Which a man having found; the third point is where it is said, And for joy of it goes.

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.

He says, therefore, It came to pass: when Jesus had finished these parables, he passed from there. It should be observed that it seems He did not depart immediately. Therefore, the Evangelist does not keep to the historical order of events. He departed so that it would be understood that they were not worthy; for that reason, He went to other places, according to what is said: Where there is no hearing, pour not out words . And in the same place it is said, He speaks with one that is asleep, who utters wisdom to a fool .

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.