Commentary on the Gospel of Matthew

Above, the evangelical teaching was set forth, and the adversaries were refuted; here he shows the power of the evangelical teaching, first in words, and second in deeds, in chapter XIV. And concerning the first, first the circumstances of the teaching are set down; second, Christ's teaching; third, the effect. The second is at "behold, he who sows went out to sow"; the third at "have you understood all these things?" And first he sets down four circumstances, namely place, time, the disposition of the hearers, and the disposition of the one speaking. He touches on the time when he says "in that day." From this it is given to understand that he is touching on the order of the event as it happened. Otherwise it could not be understood, unless "day" is taken for "time." Then the circumstance of place is touched: "he sat beside the sea," and so forth. And this can be expounded according to the literal and the mystical exposition. Chrysostom touches the literal one. For since above it had been said that, while he was speaking to the crowds, someone said, "behold, your mother," etc., Chrysostom had explained there that they had sensed something merely human, and so the Lord wished to go out, in order to repress the perversity of those, namely, his brothers. And he also went out in order to show honor to his mother; hence Exodus 20:12: "honor your father and your mother." Mystically, by the house is understood Judea, from which, going out on account of its unbelief, he came to the sea, namely to the Gentiles, who were tossed about through unbelief; below, 23:38: "behold, your house shall be left to you desolate"; as in Jeremiah 12:7: "I have left my house, I have abandoned my inheritance, I have given my beloved soul into the hands of her enemies." The sea is called the world; Psalm 103:25: "this sea, great and wide on every side; there are creeping things without number," and so forth. Or otherwise, by the house is understood the interior mind; Wisdom 8:16: "entering into my house, I shall repose with her." Hence sometimes he goes out from the secrecy of contemplation to the public work of teaching. "And the crowds gathered to him." Here he sets down the hearers: for when the mind goes forth to the public work of teaching, then many are able to hear and to profit; Ecclesiasticus, last chapter, 31: "draw near to me, you unlearned, and gather yourselves into the house of discipline." Then the disposition of the teacher and of the hearers is set down; hence it says "so that, going up into a little boat, he sat." And why into a boat? There can be a literal reason, that there were many hearers, and so he wished to have them before his face, that they might understand better. For all things were before him; Job 13:1: "behold, my eye has seen all things." Another reason is mystical, that by the ship is signified the Church gathered from the Gentiles, where he sits through faith, and teaches those who stand on the shore, namely the catechumens, who are prepared for the faith. Or otherwise, that Jesus is on the sea while the hearers stand on the shore gives an example to preachers, namely that they should not expose their subjects to dangers. And this is signified in Exodus 13:17ff., that when Moses led out his people, he did not lead them by the way of the land of the Philistines, reckoning lest perhaps they repent and return into Egypt. Therefore Jesus sat in the surging water, but let the others remain outside; hence it says "and the whole crowd stood on the shore." There follows the manner of teaching: "and he spoke to them many things in parables." The reason is twofold. One is that through parables of this kind sacred things are hidden from unbelievers, lest they blaspheme: for above it had been said, "do not give what is holy to dogs"; therefore, because many were blaspheming, he wished for this reason to speak in parables. Hence Luke 8:10: "to you it has been given to know the mystery of the kingdom of God, but to the rest in parables." The second reason is that through parables of this kind uneducated men are better taught. Hence men, namely the uneducated, when divine things are explained under likenesses, grasp them better, and retain them. Therefore the Lord wished to speak in parables, that they might commit them better to memory. For since he knew that the worthy would receive his teaching, he wished to hand it down in such a way that they would hold it the more firmly in memory; in Psalm 77:2: "I will open my mouth in parables." And why did he propose many parables? One reason is that among a multitude of men different people are affected in different ways; therefore he had to diversify, so as to suit the different dispositions. Another reason is that spiritual things are always hidden; therefore they cannot be fully made manifest through temporal things, and so they must be made manifest through diverse things; Job 11:5-6: "would that God might speak with you, and open his lips to you, that he might show you the secrets of wisdom." "He who sows went out to sow," and so forth. Here the parabolic teaching is set down. And he intends three things. First he sets down the impediment to the evangelical teaching; second, the progress; third, the dignity. The second is at "the kingdom of heaven is like leaven," etc.; the third at "the kingdom of heaven is like a man seeking good pearls," and so forth. Concerning the first, first he sets down the impediments from within; second, those from without, in the following parable. The first is threefold: for first the parable is set down; second it is assigned a reason; third it is expounded. The second is at "and the disciples coming to him," etc.; the third at "you, therefore, hear the parable of the one sowing." In the first he does three things. First the zeal of the sower is described; second the impediment of the seed; third the fruit. The second is at "and as he sowed, some fell beside the way," etc.; the third at "but others fell on good ground," and so forth. He says therefore, "he who sows went out to sow." He who goes out is Christ. For he goes out in three ways. From the hiddenness of the Father, not changing place. Likewise he went out from Judea to the Gentiles. Likewise from the depth of wisdom to the public work of teaching. "He who sows went out," therefore, namely the seed of teaching. Hence Christ sows just as he baptizes, as is had in John 4. For seed is the principle of fruit. Hence every good work is from God; Philippians 1:6: "he who has begun a good work in us will bring it to perfection," and so forth. And in this the error of those who say that the beginning of a good work is from us is removed; which is false. Hence Gregory: the preacher labors in vain unless the grace of the Savior is present within. Hence it says "he who sows went out to sow," and so forth. This seems to involve the words redundantly; but it does not, because the sower goes out sometimes to sow, and sometimes to reap; thus Christ in the beginning goes out to sow; Proverbs 11:18: "to him who sows righteousness there is a faithful reward." "He who sows went out to sow," therefore. And what? "His seed." For some go out to sow iniquity; Job 4:8: "I have seen those who work iniquity, and sow sorrows, and reap them." But this one went out to sow his own seed. This seed is the Word of God, which proceeds essentially. Hence it is the Word of the Father; Ecclesiasticus 1:5: "the word of God is the fountain of wisdom." But what does it do? It makes things like to him from whom it proceeds, because it makes sons of God; Psalm 81:6: "I have said, you are gods, and all of you sons of the Most High." John 10:35: "he called them gods, to whom the word of God came." And in the same chapter, verse 12: "he gave them power to become sons of God." "He went out," therefore, and so forth. But let us look at the impediment of the seed. For it is impeded in three ways, because three things are required. For it is required that it be preserved in memory. Hence Proverbs 6:21: "bind them continually upon your heart." The second is that it be rooted through love; Psalm 118:140 (119:140): "your word is exceedingly fired with fire, and your servant has loved it." Third, solicitude is required; 1 Timothy 6:11: "pursue righteousness, godliness, faith, charity, patience, meekness," and so forth. These three are taken away by three things. Memory by vanity; love, or charity, by hardness; solicitude by the sprouting up of vices. Hence it says "and as he sowed, some fell beside the way." The way lies open to every traveler, so too the heart which is exposed to every thought whatsoever; Ezekiel 16:25: "at the head of every way you have built a sign of your prostitution, and have made your beauty abominable." Hence when the word of God falls into a vain and unstable heart, it falls beside the way, and lies subject to a twofold danger. But Matthew sets down only one, namely "the birds of the air ate it up." Luke, however, sets down two, namely that it is trodden underfoot, and likewise that it is snatched away by the birds. Thus, since the vain receive the word of God, it is trodden underfoot by vain thought, or by depraved company. For which reason the Devil rejoices greatly when he can take away and trample this seed underfoot. Habakkuk 1:13: "why do you look upon those who despise, and stay silent when the wicked man tramples down one more righteous than himself?" The second is hardness of heart; Job, near the end, verse 15 (41:24): "his heart shall be hardened as a stone, and shall be bound tight as a smith's anvil." And this is opposed to charity, because it is the property of love to melt. Song of Songs 5:6: "my soul melted when my beloved spoke," and so forth. For that is hard which is constricted in itself, and confined within its own bounds. Love causes the lover to be carried over into the beloved: hence it is poured forth. He says therefore, "others fell upon rocky places," and so forth. Ezekiel 36:26: "I will take away from you the heart of stone, and give you a heart of flesh." For there are some who have their heart so deprived of all love that they are wanting in all flesh. But some have a good disposition, but have little of it: hence they do not have depth. To have depth is when the end and the disposition are deep. He, therefore, has deep love who loves all things on account of God, and puts nothing before the love of God. Hence some indeed delight in God, but more in other things: and these are not melted: and such do not have much earth. And by earth is signified softness. Hence it is taken for a mind that is hardened. There follows "and immediately they sprang up," and so forth. Because those who think deeply, think for a long time; but those who do not think deeply, break out immediately into action. Hence they come out quickly; Isaiah 18:5: "for before the harvest it flowered entirely, and an unripe perfection sprouted." Hence they hear quickly, but are not rooted in it, because they do not have the depth of the earth of love and charity. Ephesians 3:17: "rooted and grounded in charity," and so forth. The third thing is the destruction of the fruit, because if he loves riches more, when the time of tribulation comes, he receives what he loves more. Hence "when the sun rose, they were scorched," etc., namely, through powerlessness. Revelation 13:10: "he who kills with the sword must be killed with the sword; this is the patience of the just." And because they did not have a root, "they withered," because God was not their root. Psalm 21:16 (22:15): "my strength is dried up like a potsherd." Sometimes in Scripture, rock is taken for something good, sometimes for something bad. Likewise earth and sun. Hence there are some who are affected well, but afterward carry themselves negligently. Not so Paul, however, who said, "I chastise my body, and bring it into subjection," and so forth. "But others fell among thorns." The thorns, however, are anxieties, angers, quarrels, and things of this kind; Jeremiah 4:3: "do not sow upon thorns"; Proverbs 24:30-31: "I passed by the field of the slothful man," and it follows: "and thorns had covered its surface. And the thorns grew up, and choked them." But someone might say: it was foolishness on the sower's part. It can be said that if this were talk about sensible earth, it would be true; but it is a matter of the spiritual, and so it does not hold, because it must be applied differently to different subject matters. The impediments having been set down, the fruit of the seed is now treated: "but others fell on good ground, and brought forth fruit." The earth which is not beside the way, which is not rocky, which is not thorny, is good earth, namely a good heart; and if it is sown there, it brings forth fruit; Psalm 84:13 (85:12): "the Lord will give goodness, and our land will yield its fruit." But what fruit? "Some a hundredfold, some sixtyfold, some thirtyfold." Some refer this to the reward that is in heaven, because some have a hundredfold, and so forth. Wisdom 3:15: "the fruit of good labors is glorious." Others refer the thirtyfold fruit to faith in the Trinity, the sixtyfold to the fruit of good work, the hundredfold to the contemplation of heavenly things. But this cannot be, because it is the hearer who produces the fruit. Likewise the reward is received afterward. Hence it must be referred to the perfection of righteousness. The fruit, therefore, is properly the last thing that is awaited in a tree: thus the fruit of righteousness is that which is had from preaching. And this is the hundredfold, etc., because perfection is threefold, lesser, greater, and intermediate, such that the hundredfold is of the martyrs, the sixtyfold of virgins, the thirtyfold of the married. And why? Because, and so forth. But the perfection of virgins is sixtyfold, because then they ought to be free from wickedness; therefore this perfection belongs to virgins and to those at rest, who are separated from the world. Through the thirtyfold is the perfection of those doing battle in this life, because such are fit for war. Others assign it by a computation on the hand, etc., as is had in the Gloss. Otherwise you may take it according to the number of numbers. For seed bears fruit in perfection. See, then, that the seed is the commandment of God: the number thirty is composed of three and ten, sixty of six and ten, a hundred from the multiplication of ten by itself. Three is a complete number, and has a common perfection; six is likewise a perfect number, because nothing is wanting to it, for it has the perfection of integrity; ten is a perfect number, because it is the first boundary of numbers, hence it has the perfection of an end. Thus perfection is threefold. Common righteousness, and thus is the perfection of three, which is had through the number thirty; but when it has more beyond the common measure, then it is said to make the sixtyfold fruit; but when it is perfect, and already foretastes sweetness, then it arrives at the hundredfold fruit. Or otherwise according to Augustine, according to the threefold way men conduct themselves toward temptations. For some are gravely tempted, but resist strongly; and these have the thirtyfold fruit. Others are tempted little, but rise up; and these have the sixtyfold. But those have the hundredfold who already remain in quiet peace. And because this was said in parable, therefore he adds, "he who has ears to hear," namely, let him hear inwardly with the understanding of the heart.

"And the disciples coming to him," and so forth. Above the parable was set down; here the reason is assigned: and concerning this two things are set down here. First the question of the disciples is set down; second the response, at "who, answering," and so forth. He says therefore, "the disciples coming to him said." A literal question arises here: since he was in the little boat, how then did they come to him? It must be known that they were in the boat with Christ; but they came near through the solicitude of the mind, or even bodily, because, since they were at some little distance from him, they came closer: or being outside, they came to him. Thus we, if we wish to draw near to him, will be enlightened; Psalm 33:6 (34:5): "draw near to him, and be enlightened." And two things are to be attended to. First an example is given of not asking untimely questions; hence while he was teaching the crowds, they did not question him; Ecclesiastes 3:7: "a time to be silent, and a time to speak. Why do you speak to them in parables?" Likewise here it must be considered that whatever concerns the salvation of men ought always to be done. Hence there follows the response, "who, answering, said to them." And first the ordination of God is set down; second a certain reason is assigned. He says, "the reason I say I speak in parables is that to you it has been given to know the mystery of the kingdom of heaven, but to them it has not been given": in these words three things are set down. First, that some are understanding, some are not. And this is not to be attributed to anyone, but to God who so ordains; therefore it has been given to you, not to others. And this is a divine ordination. Likewise it is of great usefulness, because it is a certain notification of beatitude: hence the usefulness is great, insofar as it gives you knowledge of the divine mysteries; Jeremiah 9:12: "who is the wise man who understands this, and to whom the word of the mouth of the Lord comes, that he may announce it?" Likewise it is a sign of divine love; John 15:15: "but I have called you friends, because all things whatsoever I have heard from my Father I have made known to you." Likewise this happens out of gift, not out of merit; Philippians 1:29: "for to you it has been given, for the sake of Christ, not only to believe in him but also to suffer for him." And this is the mystery of the kingdom of the heaven of God, and this is from God; 1 Corinthians 4:7: "what do you have that you have not received? For he who has, to him shall be given, and he shall abound." For there is something which the man to whom it is given has. And what is that? It must be said that there are four preparatory things for something to be given. The first is desire. Hence if you wish to have knowledge, desire must occupy you beforehand, as is had in Wisdom 6:21 (6:20): "the desire of wisdom leads to the everlasting kingdom." And above, 7:7: "ask, and you shall receive." Hence "he who has," namely desire, "to him shall be given, and he shall abound," because he it is who gives abundantly to all, and does not upbraid, James 1:5. "But he who has not," and even if he seems to have some aptitude for wisdom, or for righteousness, and be lukewarm as to that which he seems to have, and does not have it, "it shall be taken away from him." Hence Chrysostom: if you see someone lukewarm, you ought to admonish him to desist; and if he does not wish to, leave him be. Revelation 3:16: "would that you were hot, or cold; but because you are lukewarm, and neither cold nor hot, I will begin to vomit you out of my mouth." The second thing required is diligent application; and this is Remigius's exposition. Hence he who has good native ability, and does not apply himself, will not profit. Hence he who has application, to him wisdom shall be given, and he shall abound; Proverbs 2:4-5: "if you seek her as money, and dig for her as for treasures, then you shall understand the fear of the Lord, and shall find the knowledge of God." "But he who has not," namely application, that which he seems to have, namely natural ability, will not profit, but it shall be taken away from him. The third thing required is charity: because charity is the root of all virtues and of all good works. The Apostle to the Ephesians 3:17: "rooted and grounded in charity." Hence if you have, namely charity, you will burst forth into every good work; the Apostle, 1 Corinthians 13:4: "charity is patient, is kind." Hence if you do not have it, the whole is dried up. Hence whatever good a man has without charity is nothing, because "he who does not love abides in death," 1 John 3:14. The fourth thing required is faith, because to those who do not have faith, other goods avail little; Wisdom 1:2: "he is found by those who have faith in him." And Romans 10:10: "with the heart one believes unto righteousness, but with the mouth confession is made unto salvation." And he who does not have the righteousness of faith, that which he seems to have, whether natural or moral, shall be taken away from him. The Apostle to the Romans 14:23: "everything that is not from faith is sin." I say, therefore, that it has been given to you, because you have faith, but to them it has not been given. But here a certain error must be guarded against, namely that it might seem that through diligent application and natural goods we could acquire eternal glory. But Paul says: what do you have that you have not received? Hence both desire, and diligent application, and charity, and faith, all these are from God. "Therefore I speak to them in parables," and so forth. Here he adapts it to the matter at hand; and he does two things. First he applies it as regards the Jews; second as regards the apostles, at "but blessed are your eyes," and so forth. And first he does two things. First he adapts it so that it might not seem that he spoke out of hatred; second he adduces an authority, at "and in them is fulfilled the prophecy of Isaiah." Note that in exhorting to salvation, he manifests his teaching by his own deeds. Hence Acts 1:1: "Jesus began to do and to teach." And John 15:24: "if I had not done the works that no other has done, they would not have sin." Likewise: "if I had not spoken to them, they would not have sin." Hence before, he spoke to them without parables, but now, after the working of miracles, I speak to them in parables, because "seeing they do not see." They see the miracles, they do not see the effect. Or thus: "seeing," namely outwardly, they do not see inwardly. Isaiah 43:8: "bring forth the blind people that has eyes, and the deaf that have ears," and so forth. "And hearing they do not hear, nor understand." They hear the words by which they ought to be roused to good, and yet they do not hear, that is, it has no effect on them; Ezekiel 2:5 (2:7): "if perhaps they may hear and desist." And in the same book, 33:32: "they turn them into a song of their mouth." And what is it that they do not see? Because they do not understand; Psalm 81:5 (82:5): "they have not known, nor understood, they walk in darkness." Then the authority of Isaiah the prophet is adduced. "And in them is fulfilled the prophecy of Isaiah, saying: by hearing you shall hear, and shall not understand," etc., which is written in Isaiah 6:9; but there it is said imperatively, here predictively. There: "hear, you who are hearing, and do not understand, and see the vision, and do not know it." And three things are touched upon. First the hardness of the Jews; second the cause; third the effect of that cause. The second is at "for the heart of this people has grown fat"; the third at "lest at any time they should see," and so forth. And because he had said two things, namely about hearing and about sight; therefore he says two things: "you shall hear," namely with the outward hearing, "you shall hear the teaching of Christ, and shall not understand" the mysteries; Psalm 35:4 (36:3): "he was unwilling to understand, that he might act well"; Hosea 4:6: "because you have rejected knowledge, I will reject you, that you may not perform the priesthood for me." "And seeing you shall see, and shall not see." You shall see the flesh of Christ with the outward sight, and shall not consider his power. "We have groped like the blind for the wall, and as if without eyes we have felt about," etc., Isaiah 59:10. There follows the reason: "for the heart of this people has grown fat," and so forth. For since he had made mention of hearing, and to understand belongs properly to the mind; therefore "the heart of this people," that is, the mind, "has grown fat," that is, has become blinded. Why? Because just as purity is required for bodily vision, so too for spiritual vision. Hence the intellect is called the higher power, since it is most of all spiritual. The intellect is made fat when it is applied to gross and earthly things, but when it is drawn away, it becomes subtle, as in the apostles; 2 Corinthians 4:18: "we not looking at the things that are seen, but at the things that are not seen." Hence these were considering only earthly things. "The animal man does not perceive the things that are of the Spirit of God," the Apostle, 1 Corinthians 2:14; Deuteronomy 32:15: "grown fat, thickened, enlarged, he abandoned God his maker, and departed from God his savior." Likewise it must be known that when a man hears things that do not please him, he cannot easily understand: therefore these understood badly, because his words did not please them. Hence it is said: "and with their ears they have heard heavily"; John 6:61 (6:60): "this saying is hard, and who can hear it?" "And they have closed their eyes," and so forth. It happens that someone has eyes, and does not see, because he closes his eyes: hence he himself creates for himself the impediment. But some things are so hidden that, unless one fixes one's gaze very intently, one cannot see; but if a thing is right in the middle, like a wall, a man cannot fail to see it unless he closes his eyes. Therefore, if the Lord had not worked open miracles, it would not be surprising if they did not believe; but he worked the most manifest ones, so that they would have recognized him, had they not closed their eyes; Daniel 13:9: "they turned away their eyes, so as not to see heaven," and so forth. Hence it must be noted that in this hardening the cause per se is man, but God does not harden except by not imparting grace. God, therefore, hardens because he does not give grace; but man, because he puts an impediment before the light himself. Therefore it is imputed to these that they closed their eyes. "Lest at any time they should see with their eyes." Here the harm that follows is set down. Hence it can be understood in two ways. Either "lest at any time" is referred to all that follows, so that the sense is: thus they closed their eyes, lest at any time, etc., and in this way it is understood that it happens through their own malice, for some sin through weakness, some through deliberate intent, or through settled malice. Hence these, attending to this, closed their eyes lest they understand; hence their malice is here tacitly implied. "Lest they be converted, and I heal them," namely, if they should be converted; Jeremiah 3:14: "return, you backsliding children," and so forth. And this is Chrysostom's exposition. And three things are set down: lest they see, lest they hear, lest they understand with the heart, and these correspond to the three things said above. Augustine expounds it otherwise, saying "lest at any time they should see," when in fact now they do not see with their eyes, and hear with their ears, and understand with the heart, and be converted, and I heal them. Hence Augustine says that these words could have a twofold sense, because sometimes "lest at any time" is put for that which is: so that it might happen, as is had in 2 Timothy 2:25: "lest at any time God give them repentance to know the truth." But sometimes it is put for that which is: lest it could happen, that is, this would happen unless we reprove, and so forth. What, then, is it that he says "has grown fat"? Augustine resolves this by saying that it sometimes happens that a man is proud, and it seems to him that he is very good; and the Lord permits him to fall into other sins in order to heal him of his pride. Such are the presumptuous, of whom Romans 10:3: "ignorant of the righteousness of God, and seeking to establish their own, they are not subject to the righteousness of God." Because, therefore, these were proud, I permitted that they be blinded, so that afterward they might see and hear, and I might heal them. And this exposition is had from the text of Mark 4:12. But the text of John 12:40 contradicts this, because there he says: "therefore they could not believe, because Isaiah said: he has blinded their eyes, and hardened their heart, that they might not see with their eyes, and understand with their heart, and be converted, and I heal them." They are not, therefore, blinded so that they might believe, but so that they might not believe. But, according to Augustine, this is a grave question here, because if they are blinded so that they might not believe, then it ought not to be imputed to them. Augustine resolves it thus: we can say that this, that they were blinded, they merited from preceding sins. Romans 1:21: "their foolish heart was darkened; for professing themselves to be wise, they became fools," and there follows afterward, "for which reason God gave them up," and so forth. Therefore, on account of their sins, he hardened, and made their ears heavy, not by hardening actively, but by not imparting grace on account of their sins. And we can say it otherwise, according to Augustine: "the heart of this people has grown fat," that they might not see, and be converted, namely immediately, but that, persisting, they should crucify Christ, and afterward, seeing the miracles, be converted. And Augustine says that this opinion seems forced, if we do not see that it in fact happened so. For some are not brought back to humility unless they fall into a grave sin: thus the Lord did with these.

"But blessed are your eyes, which see, and your ears, which hear," and so forth. Above the Lord showed the misery of the Jews, who, seeing, did not see; here he shows the blessedness of the apostles, who saw and heard. And first he shows the blessedness; second he shows the sign, at "amen I say to you indeed," and so forth. He says, therefore, that seeing they do not see, but "your eyes are blessed." But if this be referred to the outward eyes and ears, the eyes of the Jews are blessed just as much as those of the apostles. Therefore Jerome says that a double set of eyes must be understood, namely the outward ones, by which all in common saw: and of these he does not speak; or the inward ones, by which the apostles alone saw. Ephesians 1:17-18: "that he may give you the spirit of wisdom and of revelation in the knowledge of him, the eyes of your heart being enlightened." Hence likewise there are ears of a certain outward kind, and ears of a certain inward kind, of which above: "he who has ears to hear, let him hear." Isaiah 50:5: "the Lord has opened my ear, and I do not contradict, I have not gone back." He attributes blessedness in seeing, because this blessedness in the way does not consist except in a participation of eternal blessedness, which consists in vision: for in the vision of God is the glory of man; Jeremiah 9:23 (9:23): "let not the wise man glory in his wisdom," and it follows, "but let him who glories glory in this, to know and understand me." Then he sets down the sign: "amen I say to you indeed," and so forth. Augustine says: blessed is he who has all that he wills. Hence blessed are those to whom all things are given which the ancients willed, namely the prophets and the just. For every just man is a king; hence it is had in Proverbs 20:8: "the king who sits upon the throne scatters all evil." And this is so, because "they desired to see what you see." If, then, they desired, and did not have, and you have, then already you receive a certain participation in blessedness. But what does he mean by saying "and did not see"? Is it not had in John 8:56: "Abraham desired to see my day; he saw it, and was glad"? Likewise Isaiah 6:1: "I saw the Lord sitting upon a throne, high and lifted up." And the same regarding the Passion; hence chapter 53:2: "we have seen him, and there was no beauty in him." One solution is that some saw, some did not. But, as Jerome says, it is dangerous to say this. Or otherwise, that they saw, but not so manifestly. Ephesians 3:5: "which in other generations was not known to the sons of men, as it is now revealed to his holy apostles." Or otherwise, that the whole should be referred to the vision and hearing of bodily presence, because to see him in the flesh was desirable to the just. An example of this is had in Simeon, Luke 2:10 (2:25-30). Hence your eyes are blessed which see, and so forth. And did not the Jews see? I say that it is said of them that they do not see, because they see only outwardly. But the contrary is had in John 20:29, where it is said: "blessed are they who have not seen and have believed." It must be said that there is a blessedness of the reality, which is had by participation, and a blessedness of hope, which is had in meriting. Hence blessed are those who have not seen, with the blessedness of hope or of merit, and blessed are those who see, with the blessedness of the reality or of participation; hence of Abraham it is said in John 8:56: he rejoiced that he might see my day; he saw it, and was glad.

"But you, hear the parable of the one sowing," and so forth. Here the exposition is set down. And first he concludes that they were worthy; second he expounds. He says, therefore, "you, therefore, hear," etc., because namely you are worthy to hear, and not only to hear, but to hear through me; Proverbs 1:5: "a wise man hearing will be wiser." "Everyone who hears the word of the kingdom," and so forth. Here he expounds; and because he had made mention of a twofold earth, therefore first he expounds what he had said about the bad earth, second about the good earth, at "but he who was sown upon the good earth," and so forth. Likewise, in the bad earth he had set down three differences, because some was beside the way, some upon rocky places, some among thorns. And this he expounds. And for the understanding of this you must know that hearing the word of God ought to have one effect, that it be fixed in the heart, whence: "blessed is he who meditates on the law of the Lord day and night," Psalm 1:2. Elsewhere: "in my heart I have hidden your words, that I might not sin against you." Likewise another effect is that it be brought into deed. In some, indeed, the first is impeded, in some the second. Concerning the first he sets it down. And it must be known that the text has an interposed clause, and must be understood thus: "everyone who hears the word of the kingdom," and does not understand, "the evil one comes, and snatches away what was sown in his heart." And this is he who is beside the way. And why does he not understand? Because the evil man comes, etc.; hence "everyone who hears the word of the kingdom," that is, of Christ preaching the kingdom of heaven, because Christ preached only the kingdom of God: for Moses preached an earthly kingdom. Hence Peter, John 6:69 (6:68): "Lord, to whom shall we go? You have the words of eternal life." Some, like unbelievers, do not hear; Isaiah 65:12: "I have spoken, and you have not heard," and so forth. There are some who hear: "blessed are they who hear the words of God," Luke 11:28. "But does not understand." The Gloss: because he hears not out of affection, hence he does not store it up in his heart. Psalm 35:4 (36:3): "he was unwilling to understand, that he might act well." And what will happen to this one? He is seized by thieves, because the mind is held fast by other thoughts, and thus is snatched away; and this is what it means when it says "the evil one comes," namely the Devil, because evil not by nature, but by perversity: "and snatches away," namely secretly, by seducing, and by inducing vain thought, "what was sown in his heart," namely the seed: "this is he who was sown beside the way." "Sown" sometimes names that which is sown, sometimes the field which is sown: hence when it says "what was sown," the seed is understood; but when it says "he who was sown," the field is understood. For man is called a field, concerning which field it is had in Proverbs 24:27 (24:30, cf. 27): "diligently work your field," and so forth. And how is it "beside the way"? Because it is not guarded, contrary to that saying of Proverbs 4:23: "with all watchfulness guard your heart, because from it life proceeds." Thus a man is said to be sown beside the way, who receives the word, but does not guard it. The second effect is to produce it in deed; hence James 1:22: "be doers of the word, and not hearers only." This effect, however, is impeded through prosperity and adversity. Concerning him who is impeded through adversity he says, "but he who was sown upon the rocky places," and so forth. First, therefore, he sets down the beginning of the good; second the occasion of the evil, at "but they do not have root in themselves"; third the evil itself, at "but when tribulation arises," and so forth. The rock is an evil heart, into which the word cannot penetrate, as into rocky earth, where there is little soil; thus some do not lay open their heart so as to be penetrable. For then it is said to be penetrable, when nothing is put before the word, so that the word may have it as its principal root. Hence Ezekiel 11:19: "I will take away from you the heart of stone," and so forth. This one hears the word, "and immediately receives it with joy," therefore he delights in righteousness, and becomes inclined to good. Galatians 3:5: "he who bestows the Spirit upon you, and works miracles among you." And so he delights; but it cannot be fixed, because "he does not have root in himself," because it is sown upon rock. The root, however, is charity. Ephesians 3:17: "rooted and grounded in charity," and so forth. But "he is temporal," and rejoices for a time; Ecclesiasticus 6:10: "there is a friend who is a companion at table, and will not remain in the day of need." This, therefore, is the occasion, because he does not have root. And how is it so? Because it is badly fixed. Hence it says, "but when tribulation and persecution arise on account of the word," etc., that is, when adversaries against the faith come up, and tribulations, through inward or outward adversities, on account of the teaching of the word, or on account of the faith, "immediately they are scandalized," because they draw back from the faith; Psalm 118:165 (119:165): "much peace to those who love your law, and there is no stumbling block for them." He who perseveres is a friend. And he says "immediately": because even if they have charity, they could be scandalized by much tribulation. But when someone is scandalized immediately, from a small tribulation, he is not rooted in charity; hence 1 Corinthians 10:13: "God is faithful, who does not permit a man to be tempted beyond what he is able, but will make also with the temptation a way of escape." And Hebrews 12:4: "for you have not yet resisted unto blood." And according to Jerome, "immediately," because there is a distance between this one and that one. "But he who was sown among thorns," and so forth. Here is set down the impediment to bearing fruit well, which sometimes happens from prosperity, and sometimes from adversity; hence he says, "but he who was sown among thorns, this is he who hears the word of God." These thorns are the anxieties of this age; for just as thorns prick, and do not allow a man to rest, so too these anxieties. Therefore, "do not sow upon thorns." "The anxiety of this age and the deceitfulness of riches choke the word." Anxiety looks toward future things, the deceitfulness of riches toward present things: hence when riches abound, they are deceitful; 1 Timothy 6:17: "charge the rich of this age not to be highminded, nor to trust in the uncertainty of riches." Likewise, when they are desired, they deceive as regards satisfaction, because they do not satisfy. Likewise they cause anxiety; therefore the Lord forbids his apostles: "do not be anxious about what you shall eat, or what you shall drink," above, 6:31. "Chokes the word." Above he said "it withered," here "it chokes." For you know that a candle can be extinguished either through a lack of moisture, and then it dries up; or sometimes through a superfluity, and then it is smothered; so too natural life, which is founded upon the warm and the moist, can fail through an excess of moisture, or through a deficiency of it. Similarly, tribulations sometimes withdraw the moisture of present consolation, and then the man is rendered unstable, and dries up; sometimes they increase, and then he is smothered; therefore the seed is without fruit; hence it says "and it is rendered without fruit." Romans 6:21: "what fruit, then, did you have in those things of which you are now ashamed?" And it follows, "but having been made servants to God, you have your fruit unto sanctification"; Ephesians 5:9: "for the fruit of the light is in all goodness, and righteousness, and truth." "But he who was sown upon the good earth," and so forth. Having expounded the threefold difference as regards the bad, he adds concerning the good, which he distinguishes by three effects, because first "he hears," likewise further "he understands," likewise "he brings forth fruit," and yields, indeed, one a hundredfold, but another sixtyfold, but another thirtyfold. Let it be expounded as above. It must be known, however, that Augustine, in Book 22, chapter 23, of the City of God, sets down the exposition of certain men who wished to interpret it thus: that on the day when the Lord will come to judgment, many saints will pray for many, and, according as they will be better, more will be given to them. Hence to some thirty will be given, to some sixty, to some a hundred. But this is against the faith, because mortal sins will not be remitted, since without charity they cannot be remitted; hence mortal sins are contrary to charity, venial sins are not: therefore, and so forth.

Above he set forth a parable in which the impediment to evangelical teaching was shown to come from without; here another parable is set forth, in which the impediment to hearing the teaching is set down, which is from within, because in this one those things are drawn to us by which minds are wont to be troubled. First, therefore, he teaches concerning the origin of good and evil; second, concerning their progress; third, concerning their end. The second at the place, "But when it had grown," etc. The third at the place, "And at the time of harvest I will say to the reapers," etc. Concerning the first, two things are noted. First, concerning the origin of the good; second, of the evil, at the place, "But while men were sleeping," etc.

He says, therefore, "He proposed another parable to them." And to whom? To them — I say, not to the apostles only, but also to the crowds. Hence, when he had expounded the first parable to the apostles in the boat, he turned himself to the crowds. "Another" (aliam), not "the other" (alteram); because he proposed not only two parables, but several, whereas "the other" is said of one of two. But he set forth several, so as to provide for several dispositions; for some are affected by one, some by another.

"The kingdom of heaven is likened to a man who sowed good seed in his field." In a kingdom is contained the king, and those who are ruled; and these are the heavenly men, who have been made equal to the angels; Psalm 90:11: "He has given his angels charge over you, to keep you in all your ways," etc.

"A man who sowed good seed." Three parables are set forth in sequence concerning the seed. The first concerning seed sown; the second concerning seed breathed in; the third concerning seed multiplied. According to the intention of the letter, the seed is taken here otherwise than above. For the seed that is sown is that which is sown in man, and this is the word of God, as is found in Luke 22. But here the man himself is taken, in whom it is sown. And this is clear, because further on he says that this seed is the sons of the kingdom; hence no other exposition is to be made than the one the Lord himself made. And it is called seed, because just as seed is the principle of propagation, so good men are the foundation of the whole faith; hence from the apostles the whole Church sprang forth. Hence Isaiah 1:9: "Unless the Lord had left us a seed, we should have been as Sodom." And this was the good seed, of which Isaiah 6:13 says: "The holy seed shall be that which shall stand therein." This Christ sowed, and where? "In his field," that is, in the world. For the world is called a field, in which are both good and evil, which the Lord brought forth through creation; hence John 1:10: "The world was made through him." And in Psalm 49:11: "The beauty of the field is with me."

"But while men were sleeping," etc. Having treated of the origin of the good, here he deals with the origin of the evil. And first the occasion of the malice inflicted is set forth; second, the order. And first a twofold occasion is set forth: one on the part of the guardians, the second on the part of the sower. On the part of the guardians he says, "but while men were sleeping," etc., that is, those set over the human race, who were appointed to keep watch, were sleeping, namely through the sleep of death. Namely, the holy apostles, who knew that heretics would mingle themselves with the wheat in the Church; hence Paul: "I know that after my departure ravening wolves will enter in among you, not sparing the flock." Then another occasion is set forth; hence he says, "the enemy came," etc., that is, the Devil; Psalm 73:23: "The pride of them that hate you ascends continually" — "of them that hate you," that is, of the demons.

But this enmity is according to the perversity of the will. But there is a question. Is it true that any thing hates God? It must be said that love is only of a thing known. But God can be known in two ways: in himself, or in his effects. In himself it is impossible that he not be loved: for whatever is loved is loved under the aspect of good. Since therefore he is the first goodness, he cannot be hated. But in his effects it is not impossible. For the demons, insofar as they exist, love him from whom they have their existence; but certain of his effects displease them — namely, that they are punished against their own will, that they are not permitted to punish men according to their own will, and the like.

There follows, concerning the order, "and oversowed tares." Each single word has great significance. Let us see, then, what it is that is sown, and what the order is. What is sown is the tares (zizania), which is similar to wheat, and is called darnel (lolium). What is signified by the tares? The wicked sons, and all who love iniquity, especially heretics. There are three kinds of evil men: wicked Catholics, schismatics, and heretics. Wicked Catholics are signified by the chaff, concerning which above, chapter 3:12: "he will burn the chaff with fire." Schismatics by the ears of grain. Heretics by the tares. They are sown, therefore, in the field, that is, in this world. Likewise, the tares have a resemblance to wheat; thus these men put forward the appearance of good, as is found in 1 Timothy 1:7: "Desiring to be teachers of the law, understanding neither the things they say, nor the things concerning which they affirm."

And note that above it says "he sowed," and here it does not; because there were Catholics before there were heretics. For the Devil, seeing the Church spreading, was envious, and sowed what was corrupting, and stirred up the hearts of heretics, so that he might do more harm; hence "they were of us," as is found in the first canonical epistle of John 2:19, "but they were not of us; for if they had been of us, they would surely have remained with us." Likewise he says, "in the midst of the wheat." The Devil does not care that some are heretics among the pagans, since he possesses them all already, but rather cares about the midst of the wheat and the faithful people. And this is what is said in Job 4:18: "And in his angels he found wickedness." And Augustine says that no society is so good but that someone in it is wicked; hence in the company of the apostles one was evil, namely Judas.

Likewise he says "and he went away," where the malice of the demon is signified. "He went away," that is, he made himself hidden. For when he instigates, he does not always cooperate openly; for if everything succeeded according to his wish, it could easily be discerned; therefore he sometimes withdraws from his malice; Psalm 9:9: "He lies in wait in secret, like a lion in his den."

Next he treats of the progress of the good and the evil. "But when the blade had grown." And that you may understand, three things are considered. First, the manifestation of the good from the evil is set forth; second, the zeal of the good against the evil; third, tolerance. He says, therefore, "when the blade had grown and brought forth fruit, then appeared also the tares," etc. For from the beginning, when it is sown, it does not appear, but only when the blade grows. And this can be referred to both, both to the wheat and to the tares. Augustine expounds this of the wheat, because when a man is small, he cannot discern; but when he grows, and bears fruit, and becomes spiritual, then he knows; 1 Corinthians 2:15: "The spiritual man judges all things." Chrysostom expounds this of the tares, because at first it does not appear, since heretics at first hide their knowledge, because at first they say and preach certain good things to the laity, and afterward insert certain evil things about the clergy, which are gladly heard; and thus they turn the people away from love of the clergy, and consequently from the Church. But afterward, when the people have accepted the teaching, the heretics manifest their malice. For at first they say nothing but light things, but afterward they manifest themselves and their doctrine, which is understood by wine; of which wine it is said, Proverbs 23:31: "It goes in pleasantly, but in the end it will bite like a serpent."

"But the servants of the householder came," etc. Here is set forth the zeal of the good against the evil. And first they inquire concerning the origin of the evil; second, they are moved by zeal to the uprooting of the evil ones, at the place, "but the servants said," etc. He says, "but coming," etc. First it must be seen who these servants are. Further on he speaks of the reapers; but these are not servants, but angels. These are good men; and this is not unfitting, since the Lord is called both the door and the doorkeeper. "But the servants coming" — through faith; Psalm 33:6: "Come to him, and be enlightened." "They said, Lord, did you not sow good seed in your field?" Did not the apostles sow good teaching? Yes indeed. "The Lord saw all the things that he had made, and they were very good," Genesis 1:31. Whence then does it have tares? A similar question is found in Jeremiah 2:21: "I planted you a chosen vineyard; how then have you turned to me into that which is corrupt, O strange vine?" The Lord answers and says to them: "An enemy man has done this." And note that this is not from the first origin, but concerns that which is in men from the Devil; Wisdom 2:24: "By the envy of the Devil, death entered into the world." The Devil is called "man" through his defect from deity; Psalm 9:20: "Arise, O Lord, let not man be strengthened." This man is called "enemy" on account of his consummate malice; Genesis 3:15: "I will put enmities between you and him."

"But the servants said." Here it is stated that the servants are moved by zeal to the uprooting of the evil. "Will you that we go and gather them up?" Here two praiseworthy things are said of them: one, that they are moved to destroy evil; 1 Corinthians 5:13: "Put away the evil one from among yourselves." Likewise another praiseworthy thing, that they are unwilling to do this of their own accord, but only at the Lord's command; hence Tobit 4:20: "At all times bless God, and let all your counsels remain in him."

"And he said to them." Note that this is the third point, namely, concerning the toleration of the evil; on this Ecclesiastes 8:11: "For because sentence is not speedily pronounced against the evil, the sons of men commit evils without fear." And first he shows his purpose; second, he assigns the reason; third, he sets a limit to the toleration, because he will not tolerate it forever. He says, therefore, "no," that is, "I do not wish that you gather them yet"; 2 Peter, last chapter, 9: "The Lord does not delay his promise, but waits patiently." "Lest perhaps" — here he sets down the reason. And at first sight you ought to note that the good is great, and victorious over evil, because the good can exist without evil, but evil cannot exist without good; therefore the Lord tolerates many evils, so that many goods may come, or even so that they may not perish. Therefore he says, "lest perhaps, while gathering the tares" — that is, the evil, or the heretics, etc. — "you root up the wheat also together with them."

It happens for four reasons why the evil ought not to be uprooted on account of the good. One reason is that the good are exercised through the evil; 1 Corinthians 11:19: "There must be heresies, that they who are approved may be made manifest among you"; Proverbs 11:29: "He who is foolish shall serve the wise." If there had been no heretics, the learning of the saints — of Augustine and others — would not have shone forth. Hence whoever wished to root out the evil would root out many goods as well. Likewise it happens that he who is now evil afterward becomes good, as Paul. Hence, if Paul had been killed, we would lack the teaching of so great a master — which be far from happening. Therefore, if you wish to root them out, you will root out the wheat together with them, namely him who will become wheat; Psalm 67:23: "The Lord said, I will turn from Bashan, I will turn into the depth of the sea." The third reason is that some appear evil, and are not; therefore if you wished to pluck up the evil, you would at once uproot many good men. And this is evident, because God did not wish them to be gathered until they had come to perfect maturity; hence 1 Corinthians 4:5: "Judge not before the time." The fourth reason is that someone is sometimes of great power; therefore if he is cut off, he draws many with him, and thus with that one evil man many perish. Therefore neither a congregation is excommunicated, nor a ruler of the people, lest with one man many should fall. Of such a one is understood what is said in Apocalypse 12:4, that the dragon drew the third part of the stars with him, etc. And Genesis 18:25: "Far be it from you that you should do this thing, and slay the just with the wicked."

But will they always be spared? No, but only for a time; hence he says, "let both grow together until the harvest," etc. A similar statement is found in Apocalypse, last chapter, 11: "He who does harm, let him harm still; and he who is filthy, let him be filthy still." "Let both grow until the harvest." Against this statement an objection is raised, because it is said in Isaiah 1:16: "Take away the evil of your thoughts," etc. Likewise 1 Corinthians 5:7: "Purge out the old leaven, that you may be a new mass, as you are unleavened," etc. What then does "let be," etc., mean? Chrysostom says that he speaks of killing. Hence heretics are not to be killed, because from that many evils would follow. Augustine, in a certain letter, says that it once seemed to him that they ought not to be killed; but afterward he learned by experience that many are converted through violence: for the Lord draws some by force, just as he drew Paul. Hence this man, converted by compulsion, profited more than all the others who believed voluntarily. And Augustine treated this opinion (or question). Hence, according to the opinion of Chrysostom, if it cannot be done without danger, it ought not to be done, except where a greater danger is feared. And this is evident by induction in all cases, because even though they are evil, they are of profit for the exercise of the good. Yet because it is more to be feared lest the evangelical teaching perish in others through them, therefore, etc. Likewise, some who are now evil afterward become good. It is true that they ought not to be killed at once, but, as is found in Titus 3:10, "a man that is a heretic, after the first and second admonition, avoid." To the other objection raised third, namely that many who are good appear evil, it is true, if it were done indiscriminately, as is found in 1 Timothy 4. Likewise, as to what was said, that a ruler of the people ought not to be excommunicated: if you see that the scandal would be greater were he excommunicated than in that in which he offends, he ought not to be excommunicated; but if he had done something that would endanger the faith, without doubt he ought to be excommunicated, whatever harm might result from it.

"And in the time of harvest I will say to the reapers," etc. Above, the Lord expounded parabolically the origin of the good and the evil, and the progress of each; here is treated the likeness of each. And first the time of the end is set forth; second, the ministers are set forth; third, the manner and order, each of which is ordered to the end. The time is touched on, when it is said, "in the time of harvest," etc. The time of harvest is the time of the gathering of the fruit, which is awaited from the seeds. But the gathering is twofold: one in the present Church, the other in the heavenly Church. And therefore the harvest is twofold: one is the gathering of fruits in the present life; concerning this, John 4:35: "Lift up your eyes, and see the regions, for they are already white for the harvest." Likewise, the time of harvest in the Church triumphant; hence further on, in the same chapter, it is said that the harvest is the consummation of the world; therefore it is deferred until that time.

Who are the ministers? 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, of whom John 4:38 says: "I sent you to reap that which you did not sow." In the second harvest the reapers will be the angels; Apocalypse 14:15, it was said to a certain angel: "Put in your sickle, and reap; for the hour has come to reap, because the harvest of the earth is ripe," etc. For the things that are done through the mediation of God are to be believed to be done by the ministry of the angels; hence it is said of the angels in Psalm 102:21: "His ministers, who do his will."

But let us see the order, and in what manner they attain the end, and what end. And first concerning the evil; second concerning the good. Concerning the evil, it must be known that first they are gathered; second, they are bound; third, they are burned. In the first is the separation of the evil from the good. As long as this present time lasts, the evil are with the good, the tares with the wheat, the lily among the thorns, as is found in Song of Songs 2:2; further on, 25:31: "When the Son of Man comes, he will separate the good from the evil, the goats from the lambs." Hence he says, "gather up first the tares," etc. Now good and evil things happen almost indiscriminately to the good and to the evil: and this is what is said in Ecclesiastes 9:3, that this is the worst thing among all that happen under heaven, that the same things befall all; but then good things will be rendered to the good, and evil things to the evil. Lest, therefore, they be entangled together, it is fitting that they be separated and bound. Hence, "and bind them." In the binding, the perpetuity of the punishment is signified; Psalm 149:8: "To bind their kings in fetters," etc.; further on, 22:13: "Bind him hand and foot, and cast him into the outer darkness," which signifies the impenitence and irrevocability of eternal damnation.

"Into bundles." All will be separated from the vision of God: the pain of loss will be equal for all, therefore they will be placed into bundles, as is found in Leviticus 13, where it is taught to discern between blood and blood, between leprosy and leprosy; and Isaiah 27:8: "In measure against measure." And for what? "To be burned," that is, they will be handed over to eternal fire. Concerning this it is said, Luke 16:24: "For I am tormented in this flame."

Then, when it is said, "but gather the wheat into my barn," the end of the good is set forth, and, by contrast, three things are set down, namely purity, and unity, and tranquility. Purity, when it is said, "the wheat." But note that the tares were gathered up, and therefore were not threshed, whereas the wheat was threshed. And this signifies that the evil will be sent into hell together with their defilements, but the good will be thoroughly purged; Isaiah 35:8: "It shall be called the holy way; the unclean shall not pass over it." Likewise there is unity among them; hence, "gather." Among the evil there are always quarrels, and therefore they have no unity; but the good are gathered together; Psalm 49:5: "Gather to him his saints, who set his covenant above sacrifices," etc.; and further on, 24:28: "Wherever the body is, there also will the eagles be gathered together." Likewise there will be tranquility among them; hence he says, "into my barn." A barn is made for the preservation of the harvest; thus that homeland will be the barn of the saints, where they will be with everlasting praise and joy, as is found in Isaiah 35:10.

By two parables he shows the impediment to the evangelical teaching. But because someone might say: if it is so, that it is thus impeded, that some fell beside the way, some upon rock, and so forth, it seems that it cannot prosper; therefore he adds concerning its prospering, parabolically, namely that it prospered on account of two things: first on account of an apparent smallness, second on account of concealment. Therefore he sets down two parables. The second at "he spoke another parable to them." Third he confirms the manner through the authority of the prophet, at "all these things Jesus spoke in parables." Concerning the first he treats, first, of the sowing; second, of the smallness of the seed; third, of the greatness of the fruit. The second at "which indeed is the least of all seeds"; the third at "which, when it has grown, is greater than all herbs." He says therefore, "the kingdom of heaven is like to a grain of mustard seed," and so on. In a kingdom there is a king, a prince, subjects, and also prisoners; likewise riches, and so on. Therefore to all these things we can liken the kingdom. That therefore he says the kingdom of heaven is like to a grain of mustard seed can be explained, as Jerome says, by the fact that by the grain of mustard seed the evangelical teaching is understood. And why? Because this grain is fervent, and likewise it repels poisons. And this is signified because the evangelical teaching, through faith, makes fervent; below, XVII, verse 19: "if you have faith like a grain of mustard seed, you will say to this mountain, move from here, and it will move; and nothing will be impossible for you." Likewise it excludes errors; whence it is useful for arguing, as is found in 2 Timothy III, 16. "Which a man took and sowed." This man is Christ, who sowed this seed; or else any man who sows the evangelical teaching. "In his field," that is, in his heart, when he grants his assent to it. Christ sowed, because he gave the faith by which we are saved; Ephesians II, 8: "for by grace you are saved through faith, and that not of yourselves, for it is the gift of God." Likewise, anyone who obeys sows in the field, that is, in the heart; Proverbs XXIV, 27: "diligently work your field." In this field there are diverse seeds, which are diverse teachings. The teachings of Jerome and Augustine seem great, and are confirmed by great arguments; likewise the teaching of the law. But the teaching of the evangelical law appeared meager, because it preached a God who suffered, was crucified, and the like. And who could believe this? 1 Corinthians I, 18: "the word of the cross is indeed foolishness to those who perish, but to those who are being saved" — that is, to us — "it is the power of God." And therefore he says that "it is indeed the least of all seeds"; hence at first it appeared least. There follows its greatness. And first the greatness is set down; second it is confirmed, at "but when it has grown," that is, has sprouted, "it is greater than all herbs," because the evangelical teaching bore more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said, Psalm CXLVII, 20: "He has not done thus for every nation, and his judgments he has not made manifest to them." For there was no philosopher who was able to convert any whole country to his teaching: for if some philosopher, such as Plato, had said that such and such a thing would come, he would not have been believed. Psalm CXVIII, 85: "the wicked have told me fables, but not as your law." It is greater, then, in solidity, in generality, and in usefulness. In solidity, "and it becomes a tree," because other teachings are soft herbs, having nothing firm in them, since they are subject to human reason, Wisdom IX, 14: "for the thoughts of mortals are fearful, and our foresight uncertain"; but this is a firm tree; Psalm CXVIII, 89: "forever, O Lord, your word endures"; Luke XXI, 33: "heaven and earth will pass away, but my words will not pass away." Therefore, as this tree stands to other trees, so does this teaching stand to other teachings. "So that the birds of heaven come and dwell in its branches." Likewise it excels in the generality of its teaching, because this science has many branches, and offers to man the things that are necessary for life. Hence, if they are married, they have through it how they ought to govern themselves; if clerics, how they ought to live; and so with the rest — thus the diverse teachings are the diverse branches. Likewise it excels in usefulness, because the birds dwell in its branches, that is, all who have their mind set on the things of heaven; Philippians III, 20: "our citizenship is in heaven." These come and meditate, and find rest; for those who dwell on the earth are not birds; 2 Corinthians IV, 18: "while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal." Chrysostom explains it of the apostles, whom he compared to a grain of mustard seed because they were fervent in spirit; and this man sowed — that is, Christ — in the field, that is, in the Church, from which all fruitfulness has come to the Church; and they were small and lowly, for no learning was ever spread abroad through men so lowly; hence the Apostle, 1 Corinthians I, 27: "not many wise, or powerful, not many noble; but the foolish things of the world God has chosen, that he might confound the wise," and so on. "But when it has grown, it is greater," in its effect, "than all," because the apostles produced a greater fruit. Alexander converted one part of the world to himself, Rome likewise, but never so much as these men did, who accomplished so much. "So that the birds of heaven," that is, the good, "rest in its branches," that is, in their teachings; Zechariah VIII, 23: "they shall take hold of the hem of a man that is a Jew, saying: we will go with you, for we have heard that God is with you." Hilary explains it of Christ, who was the grain of mustard seed on account of his fervor, because full of the Holy Spirit, which he sowed afterward in his death, in the field, that is, among the people, which was least on account of the contempt of unbelievers; Isaiah LIII, 2: "we have seen him, and there was no beauty in him, and we desired him, despised and the most abject of men, a man of sorrows, and acquainted with infirmity." And "it is greater than all herbs," that is, than all the perfect. "Gold shall not be equalled to it." And the perfect are compared to herbs, because herbs are given to the weak: "let him who is weak eat herbs." But the teaching of Christ is given to the perfect, and thus it becomes a tree. And this is signified by the tree of which we read in Daniel IV, 7 and following.

"He spoke another parable to them." Here is set down the parable of the prospering, and it is shown to be wondrous, because it comes from a hidden seed; hence he says, "the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened." Note that it is not unfitting for the same thing to be interpreted at one time in a good sense, at another time in a bad sense — just as a rock is at one time interpreted as Christ, at another time as its contrary, namely hardness; Ezekiel XXXVI, 26: "I will take away from you the heart of stone out of your flesh." So too leaven is at one time interpreted in a bad sense, insofar as it involves corruption; 1 Corinthians V, 7: "purge out the old leaven," and so on. Likewise, in the same place: "not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." But insofar as it has fervor and the power of spreading, it thus sounds in a good sense. What then is signified by this? Four things are signified. Chrysostom says that this leaven is the apostles. "The woman" — divine wisdom — "hid" them "in three measures of meal," that is, oppressed them with tribulations. But first she took them; hence John XV, 19: "I have chosen you out of the world, that you should go." Whom he sent among the faithful, he placed in three measures of meal. A "measure" is a unit of quantity, and is worth a modius and a half; that is, in three measures of meal. And why in three? A finite number is put for an infinite, because they went among many nations; or on account of the three parts of the world, because they were sent to all; or on account of the nations, which arose from the three sons of Noah. "Until the whole was leavened," that is, until all were converted to God; Psalm XVIII, 5: "into all the earth their sound has gone forth, and their words unto the ends of the world." Or, otherwise, according to Augustine, by the leaven is signified the fervor of charity, because as leaven spreads, so does charity; Psalm CXVIII, 32: "I have run the way of your commandments, when you enlarged my heart." "The woman" — reason, or the soul — "hid it in three," that is, in the whole heart, in the whole soul, in all one's powers. Or, by the three measures, the three states, namely of prelates, of contemplatives, and of the active, which are understood through Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit. Jerome explains it of the evangelical teaching, which the woman — that is, wisdom — hid in three measures, which are the spirit and the soul, or the irascible, the concupiscible, and the rational faculties. Or otherwise, by the woman is understood faith; by the three measures, the three Persons in the Godhead. Hilary explains it of Christ, who is the leaven, which through the providence of the Father was hidden in the world in a threefold law: the law of nature, the Mosaic law, and the evangelical law.

"All these things Jesus spoke in parables," and so on. Having set forth diverse parables to the crowds, here he confirms, or approves, this manner through the authority of the prophet. And this is divided into three parts, because first is set down Christ's custom regarding parabolic teaching; second, the authority is applied; third, the exposition of what precedes is set down. The second at "that it might be fulfilled which was spoken through the prophet"; the third at "then, having sent away the crowds, he went into the house." He says therefore, "all these things Jesus spoke in parables to the crowds." Why, then, did he speak to the crowds in parables? The reason is twofold: because in the crowd there were mingled together some who were faithful and some unfaithful, likewise some kindly and some malicious. On account of the malicious and the unfaithful he spoke thus, so that they might not understand — as was said above, "that seeing they might not see" — and on account of the faithful, so that they might grasp it better, and retain it better. And this is found at Mark IV, 33 and following. Paul, 1 Corinthians III, 1: "I could not speak to you as to spiritual men, but as to carnal." "And without a parable he did not speak to them." This seems false, because in the Lord's Sermon on the Mount, and in many other places, he did not speak in parables. Chrysostom resolves this by saying that it is true of that whole discourse, because he spoke that entire preaching to the crowds parabolically. Augustine resolves it thus: that it says "not without parables" because he never spoke any discourse to the crowds without mingling in some parable. Hence in the Sermon on the Mount he mingled one in, where he said, "let not your left hand know what your right hand does." And he says that if it is ever found without a parable, it must be said that the Evangelists did not narrate according to strict order; hence, even if it is not written there, a parable ought still to be understood, on account of the fact that it is said here that without parables he did not speak to them, and that he never failed to intermingle parables.

"That it might be fulfilled which was spoken through the prophet, saying: I will open my mouth in parables." The Lord spoke to the human race in two ways: first in the prophets, second in himself; Isaiah LII, 6: "behold, I who spoke, behold, I am here." In both ways he spoke parabolically — in the prophets in many ways, and through himself likewise; for what was done in the prophets was a sign of what was to be done through Christ. Hence he says, "I, the Lord, who opened the mouth of the prophets in parables, will open my own mouth in myself. I will utter things hidden from the foundation of the world." In the opening of the mouth is the manifestation of secrets, as above; the uttering is from the innermost parts. One then utters when he sends forth something from the depth of wisdom; Psalm XLIV, 2: "my heart has uttered a good word." The wisdom of the Lord is hidden; Job XXVIII, 21: "it is hidden from the eyes of all the living"; John I, 18: "no one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has declared him," and so on. He uttered things hidden, and things that had been concealed from the foundation of the world; Ephesians III, 5: "which in other generations was not made known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit." Or, otherwise: "I will utter" those things which are from the foundation of the world, which are hidden. And why? Because he himself is from the foundation of the world, and he himself has revealed himself to us through the things that he made; Romans I, 20: "the invisible things of God are clearly seen, being understood through the things that are made."

"Then, having sent away the crowds, he went into the house." Here one of the aforesaid parables is explained. And first the place is described, second the disciples' question, third the explanation. He says therefore, "then, having sent away the crowds, he went into the house." In which an example is given to us, that if we wish to search out secret things, we ought to enter into a secret place; Wisdom VIII, 16: "entering into my house, I shall find rest with her"; Ecclesiasticus XXXII, 15: "hasten before into your house, and there withdraw yourself, and there play, and carry out your own thoughts, and not in wantonness and proud speech," and so on.

"And his disciples came to him, saying: explain to us the parable of the tares of the field," and so on, because concerning that one they were more in doubt. At times, out of reverence, they did not dare to approach, as is found at John IV, 27, that "no one said to him, why do you speak with the woman," and so on; but here they took a special boldness, because they had heard, "to you it is given to know the mysteries of the kingdom of heaven." Thus, if we wish to gain something mystical, we ought to approach him; Psalm XXXIII, 6: "come to him, and be enlightened."

"Who, answering, said." Here is set down the explanation of the parable of the tares. And first as to the first sowing, second as to the oversowing, third as to both together. And first he explains what the sower is, what the field, what the seed. "He who sows the good seed is the Son of Man." He names himself the Son of Man, both on account of humility, and in order to repel future heretics; for some would deny that he was God, others indeed that he was man. Hence he calls himself the Son of Man, which pertains to man, while to sow spiritual things pertains to God. Psalm IV, 7: "the light of your countenance, O Lord, is signed upon us," and so on. "The field is the world," which he himself created; hence above he said, "in his field"; John I, 11: "he came unto his own," and so on. Likewise, in the same place: "the world was made through him." "But the good seed, these are the children of the kingdom," from whom others were propagated, who were good children; "and if children, also heirs," Romans VIII, 17. Then he explains what pertains to the oversowing, and says what the seed is. "But the tares are the children of the wicked one"; Isaiah I, 4: "woe to a sinful nation, a people laden with iniquity, a wicked seed, corrupt children." Then, who the sower is, he says: "the enemy who sowed them is the devil," who introduced sin; Wisdom II, 24: "by the envy of the devil, death entered into the world." Next the distinction is treated, and he does three things: first he sets down the time, second the ministers, third the distinction. He sets down the time: "but the harvest is the end of the world." As has been said, the first gathering was made through the apostles, concerning which John IV, 35: "lift up your eyes, and see the fields, for they are already white for the harvest." The other gathering, in which the fruit will be gathered, is that concerning which Galatians VI, 8 [says]: "whatsoever a man shall sow, that also shall he reap." "But the reapers are angels." For just as in the present Church the good ministers are men, so then they will be angels. Consequently he sets down the end of both, at "as therefore the tares are gathered," and so on. And first as to the wicked, second as to the good, third he rouses us to the spiritual sense. He says therefore, as the tares are gathered and burned with fire, so will it be at the end of the world. "The Son of Man will send his angels" (these words show him to be both man and God), "and they will gather out of his kingdom all scandals." He turns this back to the sins that are committed against one's neighbor. And what follows, "and those who work iniquity," refers to other sins. And what is said, "kingdom," is understood as the present Church, because in the Church triumphant there are no scandals, and man will know the final judgment through the tribulation that precedes it. Augustine says that we do not read that the wicked exist so as to reward the good, but that the good are sometimes found to punish the wicked. What therefore he says, "all," is to be understood of the present Church, by the sending of tribulations, through which even the good and the wicked alike are punished. Chrysostom explains "the heavenly kingdom" as the [heavenly] fatherland; and what is said, "all scandals," is not to be understood as meaning that they are there, but that they are no longer there. Hence "they will gather," and "will separate the wicked from the good," lest they be with them, "and will cast them into a furnace of fire." The punishment of loss is the lack of the divine vision; but the punishment of sense is touched on when it is said, "and will cast them into a furnace of fire"; Revelation XXI, 27: "there shall not enter into it anything defiled." "And he will cast them" — that is, the Son of Man, by his judicial power — "into a furnace of fire"; hence it will be said: "depart, you cursed, into the eternal fire." "There shall be weeping and gnashing of teeth." This has been explained; nevertheless, from this it can be gathered that the damned will be punished both in soul and in body; hence above, X, 28: "fear him who is able to send both soul and body into Gehenna." For weeping pertains to the eyes, gnashing to the teeth; but the eyes and the teeth are bodily members, in which the truth of the resurrection is signified. Likewise, by the weeping, which is quickly generated from smoke, the punishment of fire is signified; by the gnashing of teeth, cold; Job XXIV, 19: "let him pass from the waters of snow to excessive heat." Or otherwise, that the weeping is from sadness, the gnashing from anger; hence Acts VII, 54, it is said that "they gnashed their teeth at him." Isaiah LXV, 14: "my servants shall rejoice for the exultation of heart, and you shall cry out for sorrow of heart, and shall howl for grief of spirit." Luke VI, 25: "woe to you who laugh now, for you shall weep." Likewise, in the gnashing is signified impatience and strife; Revelation XVI, 10: "who gnawed their tongues for pain," on account of the impatience of enduring it.

"Then shall the just shine as the sun in the kingdom of their Father." Here he explains as to the good; and in them there will be a twofold brightness, namely in the soul, by which they will see God; Psalm XXXV, 10: "in your light we shall see light" — namely, the uncreated light; Isaiah LVIII, 11: "and he will fill your soul with splendors." And it will be derived also to the body; Philippians III, 21: "he will refashion the body of our lowliness, conformed to the body of his glory." Wisdom III, 7: "the just shall shine, and shall run to and fro like sparks among the reeds," and so on. What he says, "as the sun," is not to be understood absolutely, by way of complete equality — for they will have a greater splendor — but rather because, among these sensible things, that which shines the most is the sun. Yet it agrees with the sun in this, that as the sun is not changed, so neither is the just man; Ecclesiasticus XXVII, 12: "a holy man continues in wisdom like the sun, but a fool changes like the moon." Then he rouses us to the spiritual sense: "he who has ears to hear" — namely, the inner ears — "let him hear," understanding Isaiah L, 5: "the Lord has opened my ear."

Above, the Lord showed by parable both the hindrance and the advancement of the evangelical teaching; but now he shows its dignity through certain parables, which he explained to the disciples. The dignity is shown in three respects: as to its abundance, as to its beauty, and as to its universality. The second is at "Again, the kingdom of heaven is like to a merchant man," etc.; the third is at "Again, the kingdom of heaven is like to a dragnet cast into the sea," etc. I say, then, that the abundance of the evangelical teaching is set forth in the likeness of a treasure, because just as a treasure is an abundance of riches, so is the evangelical teaching; Isaiah 33:6: "The riches of salvation are wisdom and knowledge; the fear of the Lord is his treasure."

Concerning this he proceeds thus. First the hidden treasure is set down; second, the finding; third, the acquisition, etc. The second is at "which when a man hath found," etc.; the third is at "and for joy thereof he goeth," etc. This treasure can be explained in many ways. According to Chrysostom it is the evangelical teaching, of which 2 Corinthians 4:7 says: "We have this treasure in earthen vessels"; it is hidden in the field of this world, namely from the eyes of the unclean; above, at 11:25: "Thou hast hidden these things from the wise and prudent." According to Gregory it is called heavenly desire; Isaiah 33:6: "The fear of the Lord is his treasure." This is hidden in the field of spiritual discipline, because outwardly it seems contemptible, but inwardly it has sweetness; Proverbs 24:27: "Diligently till thy field." According to Jerome it is the Word of God, of whom Colossians 2:3 says: "In whom are hidden all the treasures of wisdom and knowledge," whom he hid in the field of his own body, because he lay hidden in the flesh; Isaiah 2:7: "And there is no end of his treasures." Therefore it is understood in another way as sacred doctrine, which is hidden in the field of the Church; Wisdom 7:14: "For it is an infinite treasure to men. Which when a man hath found, he hideth." It is found in all through faith. For it cannot be present in anyone except through faith; Wisdom 1:2: "He is found by them that tempt him not, and he sheweth himself to them that have faith in him." But it must be hidden, according to what is said in Psalm 118:11: "In my heart have I hidden thy words." But what is hidden ought not to be so out of envy, but out of caution.

Now the reason why it ought to be hidden is manifold. One reason is that it bears more fruit and profits more, because it burns more intensely; for just as an enclosed fire heats more, so does the word when it is hidden; Jeremiah 20:9: "The word of the Lord was made as a burning fire in my heart, and shut up in my bones, and I was wearied, not being able to bear it." And in Psalm 38:4: "My heart grew hot within me, and in my meditation a fire shall flame out." Again, it is hidden on account of vainglory: for if it smokes outwardly, it lies open to danger. Therefore the Lord says above, at 6:6: "Pray to thy Father in secret." Again, because thus it is more safely guarded; for when it is in public, then he who would seize it finds it. Isaiah 39:4, concerning him who showed the treasures to the messengers of the king of Babylon, and it is added: "Behold, the days shall come, and all that is in thy house shall be taken away." But what, then, of what was said above, chapter 5:15: "Let your good works shine"? This is resolved by a distinction of times: because when it is first found, it is good that it be hidden; but when a man is confirmed, then it is good that it be made manifest; Ecclesiasticus 41:17: "A treasure that is not seen, and wisdom that is hidden, what profit is there in either?" Gregory says that it ought to be open in its effect, hidden in the heart. Hence he speaks thus: let the work be in public, although the intention remain in secret.

"For joy thereof he goeth, and selleth all that he hath." This is the third point, concerning the acquisition, because he rejoices. Job 3:21: "As they that dig for a treasure, and rejoice exceedingly when they have found the grave." When through faith he has found it, for joy he goeth, and begins to make progress, and "selleth all," that is, he despises all things, so that he may have spiritual things, and "buyeth that field"; that is, either he seeks out for himself good fellowship, or he buys for himself the leisure which he does not have, namely spiritual peace. Philippians 3:8: "I have counted all things as dung, that I might gain Christ"; Song of Songs 8:7: "If a man should give all the substance of his house for love, he shall despise it as nothing," etc.

"Again, the kingdom of heaven is like to a merchant man," etc. Here the beauty, or charity, is shown. "The kingdom is like." This parable is explained in many ways. Chrysostom and Jerome explain it of the evangelical teaching. There are many false teachings. These are not pearls. The man, then, who seeks various teachings, finds one, namely the evangelical teaching, which is one on account of the truth. For the virtues are many, but the truth is one. Hence Dionysius says that virtue divides, but truth gives unity. Hence, to designate the truth, he calls it one. Again, it is called one on account of the diverse teaching of the prophets. "He went, and sold" — that is, he gave up all the teachings, both of the prophets and of the philosophers, for this one. Proverbs 25:12: "As an earring of gold, and a bright pearl, so is he that reproveth a wise man, and an obedient ear," etc.

Gregory says that this is heavenly glory, because the good is naturally desirable, and man always wishes to exchange a lesser good for a greater good. The highest good of man is heavenly glory; when he has found this, he ought to give up all things for it; Psalm 26:4: "One thing have I 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." Augustine explains it in three ways. "The kingdom of heaven is like," etc., that is, to one seeking good men by whom he may be instructed, since one excels in one virtue, another in another. And when he has found it, namely Christ, in whom all the virtues are in the highest degree, "he went," etc. Again, in another way, by the good pearls are signified the various precepts, and all things necessary for life. And when he has found one, that is, one commandment, namely of charity, "he went," etc. John 13:34: "A new commandment I give unto you, that you love one another, as I have loved you, that you also love one another," etc. And the Apostle, Romans 13:10: "Love is the fulfilling of the law." Again, in another way, by the pearls are understood the various sciences, in seeking which we find the principle of all sciences, namely the Word of God, of whom Ecclesiasticus 1:5 says: "The word of God is the fountain of wisdom." Hence you ought to sell all things for this — both earthly things, and soul, and body — because when you sell these, you possess yourself, and are master of yourself. Philippians 3:8: "I have counted all things as dung, that I may gain Christ." Hence you ought to give all things for this gain, just as Paul gave, 2 Corinthians 5:14: "One died for all; that they also who live, may now not live to themselves, but unto him who died for them, and rose again."

"Again, the kingdom of heaven is like to a dragnet cast into the sea," etc. Here another parable is set down. Second, the explanation is given, not as to the whole, but as to a part, at "so shall it be at the end of the world." And in this two things are done. First the universality of this teaching is set down; second, the distinction, at "which when it was filled," etc. He says, then, "the kingdom of heaven is like to a dragnet." This dragnet is a certain instrument, which surrounds a great part of the sea; hence by it can be signified either the teaching, or the Church, because the first teachers were fishermen; above, at 4:18: "for they were fishermen." This is set in the sea, that is, in the world; Psalm 103:25: "This sea, great and wide," etc. "And gathering together of all kind of fishes." Behold the universality. For the Law was given to one people alone; Psalm 147:20: "He hath not done in like manner to every nation, and his judgments he hath not made manifest to them." The evangelical law gathers all together; Romans 1:14: "I am a debtor both to the Greeks and to the barbarians, both to the wise and to the unwise." And Mark, last chapter, 15: "Go ye into the whole world, and preach the gospel to every creature."

But will the end be the same for all? Now all are together in the dragnet, but at the end all will be separated; hence he says, "which, when it was filled" — that is, when so many of the elect shall have entered that the number of the elect is complete — "drawing it out," and "sitting by the shore," etc. By the shore is signified the end of the world, because there will be no turbulence among the saints, but they will be in good repose. And he says "sitting," which pertains to judicial power. Below, at 19:28: "You who have followed me, in the regeneration, when the Son of man shall sit in the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel." "They chose out the good into vessels" — that is, into the heavenly dwellings; John 14:2: "In my Father's house there are many mansions." And he says "vessels" in the plural on account of the diversity of rewards; Luke 16:9: "that they may receive you into everlasting dwellings." "But the bad they cast forth," because all the unclean will 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 it only as to the wicked. But then there is a question, why he explains it more concerning the wicked than concerning the good. It must be said that he had made mention of the dragnet, in which, when fish are caught, the bad are thrown out and live, while the good are killed and eaten. Therefore someone might say that it would be so on this side as well; therefore, to exclude that, he explains, saying "the angels shall go out" — not that they depart from the inmost depths of contemplation, since wherever they are, they contemplate God; but because they go forth to an outward ministry. Daniel 9:22 is said of a certain angel: "I am come forth to teach thee." "And shall separate the wicked from among the just." Now the wicked are among the good, the tares in the midst of the wheat, the lily among the thorns; but they will be separated from the fellowship of the good; and from this comes the evil of excommunication; this, however, is a sign of that other thing, yet is itself another matter, because the Church is often deceived, but then there will be no deception. This is that of which the Apostle speaks, 1 Corinthians 16:22: "If any man love not our Lord Jesus Christ, let him be anathema." Hence it is said: "Let the wicked be taken away, that he see not the glory of God."

There follows, concerning the pain of sense: "and shall cast them into the furnace of fire." This is explained as above. But there is a question, why the Lord repeated this, since it seems to be the same as the parable of the tares. It must be said that it is the same as to something, because here by the dragnet are understood both the good and the wicked; hence it signifies those who are not cut off from the Church. But by the tares are signified those who are cut off by diversity of doctrines, and these are not of the Church.

"Have you understood all these things?" "They say to him, Yea." After the Lord had completed the parabolic teaching, both as regards the crowds and the disciples, here he determines concerning the effect; and first in the disciples; second in the crowds, at "and it came to pass," etc. The effect in the disciples was understanding: hence three things are set down. First, the examination; second, the profession; third, their designation to their future office. It should be noted, however, that since he had spoken many things to the crowds and to the disciples, because they were to be teachers in the future, it was therefore fitting that they should understand. And note that they were examined concerning three things. First, concerning understanding: "Have you understood all these things?" Again, concerning love, John, last chapter, 15: "Simon, lovest thou me more than these?" Again, concerning the capacity for suffering; below, at 20:22: "Can you drink the chalice that I shall drink?" Psalm 91:15: "They shall be well-enduring, that they may proclaim." But although it belongs to humility that a man should not extol himself, nevertheless he is ungrateful if he does not acknowledge a benefit. Isaiah 63:7: "I will remember the tender mercies of the Lord." Therefore they answer and say to him, "Yea." There is set down their profession, attributing it to the word of Christ. Psalm 118:130: "The declaration of thy words giveth light, and giveth understanding to little ones."

Hence, "Therefore every scribe instructed," etc. Here he shows the office that was impending for them, as though already examined. And this conclusion can follow from what was said before in two ways. First, by turning back to what was said concerning the treasure. The sense can therefore be, that the Lord wishes to explain this: you say that you understand. If you understand, you can know that the treasure is sacred doctrine. From this treasure you will be able to bring forth things new and old. And it should be noted that these are called scribes, because they can confer/contribute in the kingdom of heaven, and in sacred doctrine, where things new and old are contained. And they are called scribes by aptness, because "scribes," that is, learned men; Daniel 12:10: "But the learned shall understand"; below, at 23:34: "Behold I send to you wise men and scribes." Again, they are called scribes from office, because they are the notaries of Christ, since they wrote the commandments of Christ on the tablets of their heart; Proverbs 6:21: "Bind them in thy heart continually." Again, in the hearts of others. Hence the Apostle, 2 Corinthians 3:2: "Your epistle is written in our hearts."

"He is like to a householder," namely to Christ. For he himself is the lord, as is had above at 13:52. "Who bringeth forth out of his treasure things new and old" — the offices/duties of the new law. For the new law adds new meanings upon the old, and Christ set these forth; and therefore it ought to be enough for us to be like Christ, as is had above at 10:25: "It is enough for the disciple if he be as his master." Or it can be said: it is like to any other father, who brings forth from the knowledge divinely given to him things new and old. Not so the Manichees, because they did not bring forth the old things. Song of Songs 7:13: "All fruits new and old, I have kept for thee." It can therefore be referred to the explanation of the parable.

According to Augustine, "therefore every scribe instructed," etc., is explained thus: You have understood how I have spoken to the crowds in parables, and you have been trained, so that what was said in parable you may understand according to the spiritual sense. Hence you ought to understand, so that you may know how to explain, by means of the new, the things that are read in the old Law. Hence the things that are said in the old are figures of the New Testament. Hence the Apostle, 1 Corinthians 10:11: "All these things happened to them in figure." And these things were revealed in the Passion. Hence below, at chapter 27, it is said that, when the Lord suffered, the veil of the temple was torn. Hence Christ spoke in parables before the Passion, so that, having heard these things, they might understand that the things said in the Old Testament were said as figures of other things, although they were also things that actually happened. "Every scribe, therefore, instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old." Or, according to Gregory, the old things are referred to all those things that pertain to sin, the new to the grace of Christ: hence the new are called the rewards of eternal life, the old, the punishment of Hell. He, therefore, brings forth things new 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," etc. Here the effect in the crowds is set down: twofold, namely of admiration, and of being scandalized. And first the place is described; second, the admiration; third, the reproof. He says, then, "it came to pass, when Jesus had finished these parables, he passed from thence." It should be noted that it does not appear that he passed on at once. Hence he does not keep the order of history; but he passed on, because they were not fit to understand; therefore he transferred himself to other matters, according to that saying of Ecclesiasticus 32:6: "Where there is no hearing, pour not out words." And chapter 22:9 [Ecclesiasticus]: "He that telleth wisdom to a fool, speaketh to one that is asleep."

"And coming into his own country." His own country is sometimes called Nazareth, where he was brought up, and there he worked few miracles; sometimes Bethlehem, in which he was born; sometimes Capernaum, because he worked miracles there. "And he taught them in their synagogues," etc. The admiration follows. And first the admiration is set down; second, its effect is caused. He says, "so that they wondered." It was no wonder if they wondered; Psalm 118:129: "Thy testimonies are wonderful." They wondered whence those powers came: for admiration is caused by this, that the effect is seen, and the cause is not known. These men saw the manifest effect, but did not know the cause; hence they said: "How came this man by this wisdom and miracles?" But this was a foolish admiration, because it is had in 1 Corinthians 1:24 that he himself is the power and wisdom of God. But they did not know it, and therefore they wondered.

And they set down their admiration, and their own (mistaken) knowledge: hence they said, "Is not this the carpenter's son?" For he was thought to be the son of Joseph, who was not a smith of iron, but a worker in wood; although he could also be called the son of the Maker who fashioned the dawn and the sun; Psalm 73:16. "Is not his mother called Mary?" They knew all the things that pertained to his humanity. Concerning Mary it is had above at 1:18: "When his mother Mary was espoused to Joseph," etc. "And his brethren James and Joseph, Simon and Jude." Helvidius understood these to be sons of Mary. But this is false; rather, they were his cousins. Or they are called brethren, because they were of the kindred of Joseph, who was thought to be the father of Jesus. Genesis 13:8: "Let there be no quarrel between me and thee: for we are brethren," Abraham said to Lot; although Lot was in fact the son of his brother. And in the same way is to be understood what follows: "and his sisters, are they not all with us?" Therefore, from these things which pertained to the flesh, they broke out into wonder, saying: "Whence, then, hath this man all these things?"

But it should be noted that admiration sometimes has its due effect, namely the glorification of God, as above at 3:5, but sometimes rather a scandal: hence he says, "and they were scandalized in his regard." But what is the reason that admiration sometimes brings forth glory, sometimes scandal? The reason is that some interpret for the worse the things they hear, and therefore such men are necessarily scandalized. In the canonical epistle of Jude, verse 10: "Whatsoever things they know not, they blaspheme." But some who are well disposed always interpret for the better. These men belonged to the first sort; therefore he reproves them; first in word; second in deed, when he says, "But Jesus said to them: A prophet is not without honor, save in his own country."

The Lord calls himself a prophet: nor is it a wonder, since Moses too had called him a prophet, Deuteronomy 18:15: "The Lord will raise up to thee a prophet of thy nation, and of thy brethren," etc. And it can be said that he is called a prophet who says something that is above human understanding, through revelation; and thus Jesus is called a prophet, because his mind was illumined by the angels and by God. Or one can be called a prophet from "procul" [afar] and "phanos" [showing forth], which means illumination; 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," etc. So the text has it. But if anyone is a prophet, let him speak in riddles: in this sense Christ was not a prophet, because he spoke what he truly knew; Ecclesiasticus 34:9: "He that hath learned many things, will declare understanding."

Among the prophets of the Old Testament we do not find anyone honored by his own people, but rather by strangers, as is read of Jeremiah, who was seized by his own people, but, when the city was captured, was freed by strangers: so also was it with Christ, who was honored by strangers, and despised by his own. And what is the reason why no one is honored in his own country? One reason is that when he is in his own country, many who know his weaknesses always call his weaknesses to mind: for this comes from the malice of men, that they think more of what is weak than of what is perfect. Another can be assigned, because the Philosopher says that the common people reason falsely a great deal, because they believe that those who are equal in one thing are equal in all things. Hence when someone is in his own country, when they see him equal to themselves in some respect, whether in lineage or in other things, they believe that he cannot be greater; therefore he rightly says, "a prophet is not without honor, save in his own country, and in his own house." Hence there follows, "and he did not work many miracles there"; not because he could not, since he was omnipotent, but he did not do so, because he worked miracles for this purpose, that he might be believed. But they held him in contempt, because they interpreted things for the worse, and therefore they were not disposed to faith: nevertheless he worked some, so that they might be rendered inexcusable; and therefore he says "not many," because he worked some. "And this because of their unbelief."