Homily 47 — Matthew 13, verses 34 to 52

“All these things Jesus spoke to the crowds in parables, and without a parable he did not speak to them, so that what was spoken by the prophet might be fulfilled, which says, ‘I will open my mouth in parables; I will utter things that have been kept secret from the foundation of the world.’” [a]

But Mark says, “As they were able to hear it, he spoke the word to them in parables.”

Then, to show that he is doing nothing new, he brings in the prophet as well, who announced this way of teaching of his long beforehand. And he added, “And without a parable he said nothing to them,” to teach us Christ’s purpose: why he spoke in this way, not so that they would remain ignorant, but so that he might lead them on to ask. Yet surely he said many things without a parable? Yes, but at that time, nothing. And for all this, no one asked him any questions, although, as we know, people were often questioning the prophets — Ezekiel, for instance, and many others. But these people did nothing of the kind. And yet his sayings were surely enough to throw them into perplexity and stir them up to ask, for a very severe punishment was threatened in those parables. Even so, they were not moved.

That is why he left them and went away. For “then,” the evangelist says, “Jesus sent the crowds away and went into his house.” And not one of the scribes follows him. From this it is clear that they followed him for no other purpose than to lay hold of him. But since they paid no attention to his sayings, from then on he let them be.

“And his disciples come to him, asking him about the parable of the weeds” — although at other times they wanted to learn and were afraid to ask. Where, then, did their confidence come from this time? They had been told, “To you it is given to know the mysteries of the kingdom of heaven,” and it made them bold. That is also why they ask in private: not because they begrudged the crowd, but because they were keeping their Master’s rule. For “to them,” he says, “it is not given.”

And why is it that they pass over the parable of the yeast and the one of the mustard seed, and ask about this one? They passed over those because they were plainer. But this one was related to the parable spoken before it, and set out something more than that one did, so they wanted to learn about it — for he would not have told them the same thing a second time. And indeed they saw how severe the threat spoken in it was. That is why he does not rebuke them either, but instead completes what he had said before.

And as I am always saying, the parables must not be explained word for word throughout, since many absurdities will follow. He himself is teaching us this here, by the way he interprets this parable. He says nothing at all about who the servants are who came to him. He lets it be understood that he brought them in for the sake of a certain order and to fill out the picture, and so he leaves that part out. He interprets the parts that are most pressing and essential, the parts for whose sake the parable was told, and shows that he himself is the Judge and Lord of all.

“And he answered,” it says, “and said to them, ‘The one who sows the good seed is the Son of Man; the field is the world; the good seed, these are the children of the kingdom; but the weeds are the children of the wicked one; the enemy who sows them is the devil; and the harvest is the end of the world, and the reapers are angels. So just as the weeds are gathered and burned in the fire, so it will be at the end of this world. The Son of Man will send his angels, and they will gather out of his kingdom all things that cause stumbling, and those who practice lawlessness, and will throw them into the furnace of fire; there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father.’” Since he himself is the sower, and of his own field, and gathers out of his own kingdom, it is quite clear that this present world is his too.

But see his love for humankind, which is beyond words, how inclined he is to generosity and how unwilling to punish! When he sows, he sows in his own person; but when he punishes, it is through others, that is, through the angels.

“Then the righteous will shine like the sun in the kingdom of their Father.” Not because their brightness will be just that much and no more, but because we know of no star that surpasses this one in brightness. He uses the comparisons that are familiar to us.

And yet surely elsewhere he says that the harvest has already come. He says so of the Samaritans: “Lift up your eyes and look at the fields, for they are already white for harvest.” And again: “The harvest is plentiful, but the workers are few.” How, then, does he say there that the harvest has already come, while here he says it is still to come? He is using the word in another sense.

And after saying elsewhere, “One sows and another reaps,” how does he say here that it is he himself who sows? Because there, again, he was speaking to distinguish the apostles not from himself but from the prophets, and that in the case of the Jews and the Samaritans. For certainly it was he who sowed through the prophets as well.

At times he calls this very same thing both a harvest and a sowing, naming it in relation now to one thing, now to another. When he is speaking of those who have been won over and have obeyed, he calls the thing “a harvest,” as though he had accomplished everything. But when he is looking for the fruit of their hearing, he calls it seed, and the end he calls the harvest.

And how does he say elsewhere that “the righteous are caught up first”? Because they are indeed caught up first. But when Christ has come, those others are handed over to punishment, and then the righteous depart into the kingdom of heaven. For they must be in heaven, but he himself is to come and judge all people here. So, having passed sentence on the others, he rises like a king with his friends and leads them to that blessed portion. Do you see that the punishment is twofold: first to be burned up, and then to fall from that glory?

But why does he still go on speaking to these men in parables too, now that the others have gone away? They had become wiser through his sayings, so that they even understood. At any rate, to them he says afterward, “Have you understood all these things?” They say to him, “Yes, Lord.” So thoroughly did the parable accomplish this too, along with its other purposes: it made them see more clearly. [f]

What, then, does he say next?

“The kingdom of heaven is like treasure hidden in a field, which a man found and hid; and in his joy over it he sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant looking for fine pearls, who, when he had found one pearl of great value, went and sold all that he had and bought it.”

Just as in the other place the mustard seed and the yeast differ only a little from each other, so it is here with these two parables, the treasure and the pearl. What both of them show, of course, is that we ought to value the good news above everything. The earlier ones, of the yeast and the mustard seed, were spoken with a view to the power of the good news and to its sure victory over the world; but these declare its value and its great price. For just as it spreads like a mustard seed and prevails like yeast, so it is precious like a pearl and gives full abundance like a treasure. So we are to learn not only that we ought to strip ourselves of everything else and cling to the good news, but also that we are to do it with joy. And when someone is parting with his goods, he is to know that the transaction is gain and not loss.

Do you see how the good news is hidden in the world, and the good things are hidden in the good news?

Unless you sell everything, you do not buy. Unless you have a soul like this, eager and searching, you do not find. So two things are needed: keeping away from worldly concerns, and watchfulness. For he says, “One looking for fine pearls, who, when he had found one of great value, sold everything and bought it.” For the truth is one, and not split into many pieces.

And think of the man who has the pearl. He himself knows that he is rich, but others often do not know that he is holding it in his hand, for it has no bulk to be seen. It is just the same with the good news: those who have hold of it know that they are rich, but the unbelievers, not knowing about this treasure, know nothing of our wealth either.

After this, so that we would not rely on the good news merely because it has been preached to us, or think that faith by itself is enough for our salvation, he tells yet another parable, a fearful one. Which one is this? The parable of the net. [g]

“For the kingdom of heaven is like a net that was thrown into the sea and gathered some of every kind. When it was full, they drew it to shore, and sat down, and gathered the good into containers, but threw the bad away.” And how does this differ from the parable of the weeds? There too some are saved and the others perish. But there it is for choosing wicked teachings; and the ones in the parable before that perish for paying no attention to his sayings; but these, for the wickedness of their lives. They are the most wretched of all: they have come to the knowledge of him and have been caught, and even so they cannot be saved.

Yet surely elsewhere he says that the shepherd himself separates them, while here he says the angels do it — and the same with the weeds. How is this? At one time he speaks to them in a way better suited to their dullness, at another in a loftier strain.

And this parable he interprets without even being asked. Of his own accord he explained it, by one part of it, and so increased their fear. For in case, on hearing, “They threw the bad away,” you should suppose that this ruin carries no danger, he pointed to the punishment in his interpretation, saying, “They will throw them into the furnace.” And he declared the gnashing of teeth, and that the anguish is beyond words. Do you see how many roads there are to destruction? By the rock, by the thorns, by the wayside, by the weeds, by the net. It was not without reason, then, that he said, “Broad is the way that leads to destruction, and many are those who go away by it.”

Having said all this, then, and closed his discourse in a tone to cause fear, and having shown that these cases are the majority (for he dwelt more on them), he says, “Have you understood all these things?” They say to him, “Yes, Lord.” Then, because they understood, he praises them again, saying, “Therefore every scribe who has been instructed in the kingdom of heaven is like a man who is master of a household, who brings out of his treasure things new and old.” [h]

That is why elsewhere too he says, “I will send you wise men and scribes.” Do you see how far he is from excluding the Old Testament? He even commends it and speaks openly in its favor, calling it “a treasure.”

So all who are ignorant of the divine Scriptures cannot be “masters of a household.” They have nothing of their own and receive nothing from others; they neglect their own condition and perish of hunger. And not these only, but the heretics too, are shut out from this blessing, for they do not bring out things new and old. They do not have the old things, and so they do not have the new either; just as those who do not have the new do not have the old either, but are deprived of both. For the two are bound up and woven together.

Let us hear, then, all of us who neglect reading the Scriptures, what harm we are bringing on ourselves, what poverty. For when will we set ourselves to the real practice of virtue, when we do not even know the laws that should guide our practice? The rich, those who are mad about wealth, are constantly shaking out their clothes so that they will not become moth-eaten. And you — when you see forgetfulness, worse than any moth, wasting your soul — do you neglect spending time with books? Will you not drive the pest away from you, adorn your soul, look continually at the image of virtue, and get to know her limbs and her head? For she too has a head and limbs, more lovely than any graceful and beautiful body.

Someone says: “What, then, is the head of virtue?” Humility. That is why Christ too begins with it, saying, “Blessed are the poor.” This head has no locks and curls, but a beauty that wins God’s favor. For “To whom will I look,” he says, “but to the one who is meek and humble, and trembles at my words?” And, “My eyes are on the meek of the earth.” And, “The Lord is near to those who are of a crushed heart.” Instead of locks and flowing hair, this head bears sacrifices acceptable to God. It is a golden altar and a spiritual place of sacrifice, “for a crushed spirit is a sacrifice to God.” This is the mother of wisdom. If someone has it, he will have the rest as well.

Have you seen a head such as you had never seen before? Do you want to see the face too — or rather, to study it? Study it, then, for now: its color, how ruddy and fresh and very winning it is. And notice what it is made of. “Well, and what is it made of?” Modesty and blushing. That is why someone says, “Favor goes before a modest man.” This spreads great beauty over the other limbs as well. Though you mix ten thousand colors, you will not produce such a bloom.

And if you want to see the eyes too, look at them, drawn precisely with decency and chastity. That is why they become so beautiful and so sharp-sighted that they see even the Lord himself. For “Blessed,” he says, “are the pure in heart, for they will see God.”

Her mouth is wisdom and understanding, and the knowledge of spiritual hymns. Her heart is familiarity with the Scriptures, holding fast to sound teaching, benevolence, and kindness. And just as there is no living without a heart, so without this there is never any salvation. Yes, for all her excellences are born from it. For feet and hands she has the good works she displays. She has a soul too: godliness. She also has a chest of gold, firmer than adamant: courage. One could take anything captive more easily than break open that chest. And the breath that is in the brain and heart is love.

Do you want me to show you her likeness in actual deeds as well? Consider, I beg you, this very evangelist. Although we do not have his whole life in writing, even from a few facts one can see his likeness shine out. [m]

First, that he was lowly and crushed in heart: listen to him in his Gospel, calling himself a tax collector. That he was merciful as well: see him stripping himself of everything and following Jesus. His godliness is plain from his teaching. His wisdom, again, is easy to see from the Gospel he composed, and so is his love, for he cared for the whole world. The good works he displayed are seen from the throne on which he is to sit; and his courage too, from his “leaving the presence of the council rejoicing.”

Let us imitate this virtue, then, and above all his humility and almsgiving, without which no one can be saved. The five virgins show this, and together with them the Pharisee. For it is possible to see the kingdom without virginity, but without almsgiving it cannot be done. For this is among the things that are essential and hold everything together. So it is not without reason that we have called it the heart of virtue. But this heart, unless it supplies breath to all, is soon snuffed out.

A spring that keeps its streams to itself grows foul, and it is the same with the rich when they keep their possessions to themselves. That is why even in our everyday speech we say of such a man, “What a great wasting of wealth he has!” instead of saying, “What great abundance, what a great treasure!” For in truth there is a wasting away, not of the owners only, but of the riches themselves. Clothes laid away are spoiled, gold rusts, grain is eaten up; and the soul of their owner, more than all of them, is rusted and corrupted by the worries they bring.

And if you are willing to bring a miser’s soul out into the open, you will find it like a garment eaten by countless worms, with no sound part left: riddled on every side by worries, rotted, rusted through by sins.

But the poor man’s soul is not like that — I mean the man who is poor by his own choice. It gleams like gold, it shines like a pearl, and it blooms like a rose. No moth is there, no thief is there, no worldly care; such people live the way angels live.

Would you like to see the beauty of this soul? Would you like to get to know the riches of poverty? He does not command men, but he commands evil spirits. He does not stand at a king’s side, but he has taken his stand near God. He is the comrade not of men but of angels. He does not have chests — two, or three, or twenty — but such an abundance that he counts the whole world as nothing. He does not have a treasure; he has heaven. He does not need slaves; or rather, he has his passions for slaves, he has for slaves the impulses that rule over kings. For the impulse that commands the man who wears the purple shrinks back before him. Royalty and gold and all such things he laughs at as children’s toys; like hoops and dice and beads and balls, he counts all these contemptible. For he has an adornment that those who play with these things cannot even see.

What, then, can be greater than this poor man? Heaven, at the very least, is his pavement. But if the pavement is like this, imagine the roof! But has he no horses and chariots? Why, what need does he have of them, when he is to be carried on the clouds and to be with Christ?

So, keeping these things fixed in our minds, let us all, men and women alike, seek that wealth and that abundance which cannot be plundered, so that we may also attain the kingdom of heaven, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.