ACC ~ Matthew 13 v31 - 43

OVERVIEW:

After the mustard seed is sown in the field, it grows to be larger than any herb (HILARY, CHRYSOSTOM). Believers welcome the grain of preaching and nurture the plant with the moisture of faith, causing it to sprout and shoot up in the field of the heart (JEROME). The birds of the air dwell in the branches of the tree that rises high above the ground, as the apostles have branches stretched upward by the power of Christ (HILARY).

The Lord compared himself with yeast, which is buried with the judgment of death, showing that the Law and the Prophets are dissolved in the Gospels (HILARY). The leaven, though it is buried, is not destroyed. Little by little it transmutes the whole lump into its own condition. This happens with the gospel (CHRYSOSTOM). For the three measures of flour, the Fathers offer various interpretations: the three passions of the human soul are blended into one, so that in reason we possess prudence, in anger we possess hatred toward vice and in desire the aspiration for virtue (JEROME); or the fusion of Jews, Greeks and Samaritans (THEODORE OF MOPSUESTIA). If we wish to hear Jesus and go to the house and receive something better than the multitudes did, let us become friends of Jesus, so that as his disciples come, we may also come (ORIGEN). The parables must not be explained word for word but as a whole, since many absurdities would otherwise follow (CHRYSOSTOM).

13:31 | The Kingdom of Heaven Is Like a Mustard Seed

THE SEED SOWED AND BURIED

HILARY: The Lord compared his reign with a grain of mustard seed, which is very pungent and the smallest of all seeds. Its inherent potency is heightened under stress and pressure. Therefore, after this grain is sown in the field—that is, when it has been seized by someone and delivered up to death as though buried in the field by a sowing of its body—it grows up to become larger than any herb and surpasses all the glory of the prophets. ON MATTHEW 13.4. [1]

[1] SC 254:296-98.

FAITH AS A GRAIN OF MUSTARD

JEROME: The man who sows in his field is interpreted by many as the Savior. He sows in the souls of believers. By others he is interpreted as one who sows in his field—that is to say, in himself and in his heart. Who is it that sows if not our mind and heart? They take up the grain of preaching and nurture the plant with the moisture of faith, making it sprout and shoot up in the field of the heart. The preaching of faith in the gospel appears to be least among all tasks. Indeed, anyone who preaches the God-man of truth, Christ who died, and the stumbling block of the cross may not think immediately of mere faith as the primary doctrine. Put this particular doctrine side by side with the teachings of the philosophers, their books, their splendid eloquence and fine discourses, and you will see just how small it is compared with the other seeds of the gospel plant. When those teachings grow, they have nothing to show that is pungent or vigorous or vital. Everything turns out weak and withering in a plant and in herbs that quickly dry up and fall to the ground. But when this tiny gospel teaching that seemed insignificant at the beginning has been planted either in the soul of the believer or throughout the world, it does not turn out to be just a plant. It grows into a tree, so that the birds of the air, which we interpret as the souls of believers or deeds dedicated to the service of God, come and dwell on its branches. COMMENTARY ON MATTHEW 2.13.31. [1]

[1] CCL 77:107-8.

13:32 | A Small Seed Produces a Great Tree

THE LEAST, THE GREATEST

CHRYSOSTOM: Therefore he brought forward the similitude of this herb, which has a very strong resemblance to the kingdom of heaven. It indeed is “the least of all seeds, but when it is grown, it is the greatest among herbs and becomes a tree, so that the birds of the air come and lodge in the branches thereof.”

Thus he meant to set forth the most decisive sign of its greatness. “Even so then shall it also be with respect to the gospel,” he says. For his disciples were weakest of all and least of all. Nevertheless, because of the great power that was in them, it has grown and been unfolded in every part of the world. THE GOSPEL OF MATTHEW, HOMILY 46.2. [1]

[1] PG 58:478; NPNF 1 10:289.

THE GREATEST OF SHRUBS

HILARY: Now, in place of the herb, the preaching of the prophets was given to ailing Israel. But the birds of the air dwell in the branches of the tree that rises high above the ground. We see the apostles as branches stretched out by the power of Christ and overshadowing the world. The people of all nations fly there in the hope of life and, disquieted by the whirling winds—that is, by the breath and blowing force of the devil—they come to rest upon those tree branches. ON MATTHEW 13.4. [1]

[1] SC 254:298.

THE SMALLEST OF ALL SEEDS

JEROME: I believe that the branches of the gospel tree that grew from the grain of mustard seed signify the different teachings whereon each one of the birds mentioned perches. Let us also take on the feathers of a dove so that, flying to the higher parts, we may dwell on the branches of this tree and make nests for ourselves from the different doctrines and, fleeing from earthly things, hasten to heavenly things.

Many people read that the grain of mustard seed is the smallest of all seeds. They read what the disciples say in the Gospel: “Lord, increase our faith,” [1] and the answer given to them by the Savior: “Truly, I say to you, if you have faith even like a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move.” [2] They wonder whether an apostle would ask for a small faith or they doubt the Lord concerning what he has to say about small faith. Yet Paul the apostle makes an even greater comparison than faith to a grain of mustard. In fact, what does he say? “If I have all faith so as to move mountains, yet do not have charity, I am nothing.” [3] COMMENTARY ON MATTHEW 2.13.31. [4]

[1] Lk 17:5.

[2] Mt 17:20.

[3] 1 Cor 13:2.

[4] CCL 77:108.

13:33 | The Kingdom of Heaven Is Like Leaven

LIKE LEAVEN

HILARY: Yeast comes from flour and returns the potency it received to the batch of its own kind. The Lord compared himself with this yeast. It was taken in hand by the woman, that is, the synagogue, and buried with the judgment of death, affirming that the law and the prophets are dissolved in the gospel. This yeast, covered with three measures of flour in equal parts—that is, the law, the prophets and the gospel—makes everything one, so that what the law established and the prophets proclaimed is completed by the added ingredient of the gospel. Everything, possessing the same contents and potency, is brought about through the Spirit of God, so that there is no disunity in what is fermented in equal parts. ON MATTHEW 13.5. [1]

[1] SC 254:298-300.

THE THREEFOLD MEASURE

HILARY: Many seem to believe that the three measures of flour refer not only to the sign of faith—that is, the unity of the Father and the Son and the Holy Spirit—but also to the calling of the three nations out of Shem, Ham and Japheth. [1] But I do not know whether reason will permit us to draw this conclusion, for, although the calling of all nations is equal, Christ is not buried in them but manifested to them, and the whole batch is not fermented in so great a multitude of unbelievers. However, in the Father and the Son and the Holy Spirit, without the need of yeast applied from without, all things are one in Christ. ON MATTHEW 13.6. [2]

[1] Gen 9:18-19.

[2] SC 254:300.

HID UNTIL IT WAS ALL LEAVENED

CHRYSOSTOM: For as leaven converts the large quantity of meal into its own quality, even so shall you convert the whole world.

Note the wisdom by which Christ introduces natural things. He implies that as the leaven works, so does the flour. Do not say to me, “What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude?” Rather, the most conspicuous thing about the apostles is that they were not put to flight when they mixed with the multitude. The leaven then leavens the lump when it comes close to the meal, and not simply close but so as to be actually mixed with it. He said it was not simply put in the flour but hid in it. So you also, when you come close to your enemies and are made one with them, then shall you get the better of them.

The leaven, though it is buried, is not destroyed. Little by little it transmutes the whole lump into its own condition. This happens with the gospel. Do not fear, then, that there will be many dangerous circumstances. For even then you will shine forth and be victorious. By “three measures” here he meant many, for he is prone to taking this number for a multitude. THE GOSPEL OF MATTHEW, HOMILY 46.2. [1]

[1] PG 58:478; NPNF 1 10:289.

THREE MEASURES OF FLOUR

JEROME: The woman who took the yeast and mixed it with three measures of flour until the whole batch of dough was fermented signifies to me either the apostolic preaching or the church, which is made up of different nations. She takes the yeast—namely, the knowledge and understanding of the Scriptures—and mixes it with three measures of flour so that the spirit, soul and body blended into one might not differ from each other but intermingle, obtaining from the Father whatever they ask for. This point is examined also elsewhere. We read in Plato, and it is the teaching of famous philosophers, that there are three passions in the human soul: one, which we may interpret as rational; another, which we call full of anger or irascible; a third, which we call desire. [1] This great philosopher believed that our rational part resides in the brain, anger in the gall bladder and desire in the liver. Therefore, if we accept the evangelical yeast of sacred Scripture that we spoke about, the three passions of the human soul are blended into one, so that in reason we possess prudence, in anger we possess hatred toward vice, in desire the aspiration for virtue. And this all happens through the gospel teaching that holy mother, the church, offers us. COMMENTARY ON MATTHEW 2.13.33. [2]

[1] Rationable, irascible, concupiscible (logistikon, thymikon, epithymētikon).

[2] CCL 77:109.

BRINGING TOGETHER JEWS, GREEKS AND SAMARITANS

THEODORE OF MOPSUESTIA: He calls Greeks, Jews and Samaritans “three measures of meal,” for when the leaven had been cast into these three it brought about one same nature and fatness in all of them. For human beings, divided from one another, were brought into the same state by my teaching, in its working. The apostle also speaks in the same way, for “in Christ Jesus” there is neither “Greek” nor “Jew” and so on. [1] FRAGMENT 74. [2]

[1] Gal 3:28.

[2] MKGK 121.

13:34 | Teaching Only in Parables

SAYING NOTHING EXCEPT IN PARABLES

CHRYSOSTOM: But Mark says, “As they were able to hear it, he spoke the word to them in parables.” Then pointing out that he is not making a new thing, he also brings in the prophet, proclaiming beforehand this his manner of teaching. And to teach us the purpose of Christ, how he discoursed in this way so that they might not be ignorant but that he might lead them to inquiry, Mark added, “And without a parable he told them nothing.” Yet surely he did say many things without a parable, but then later nothing. And for all this no one asked him questions, whereas we know they were often questioning the prophets. They questioned Ezekiel, for instance, and many others; but of these they did no such thing. Yet surely his sayings were enough to cast them into perplexity and to stir them up to the inquiry; for indeed a very solemn punishment was threatened by those parables. Even so they were not moved. THE GOSPEL OF MATTHEW, HOMILY 47.1. [1]

[1] PG 58:481; NPNF 1 10:292.

13:35 | Teaching What Was Hidden

I WILL OPEN MY MOUTH IN PARABLES

JEROME: As to what is said about the person of the Lord: “I will open my mouth in parables, I will utter what has been hidden since the foundation of the world,” [1] we must pay close attention to the description of the departure of the Israelites from Egypt and the narration of all the signs contained in the book of Exodus. From this we realize that all those things that were written are to be understood through parables. [2] And not only those great writings but also the signs that have been hidden will not ring clear unless we view them as parables. For the Savior promises that he will speak in parables and utter what has been hidden from the foundation of the world. COMMENTARY ON MATTHEW 2.13.35. [3]

[1] Ps 78:2 (77:2 LXX)

[2] Psalm 78 (77 LXX), from which the Gospel citation is taken, considers the exodus of the Israelites from Egypt. Jerome links this isolated citation with the remainder of the psalm and deduces that the entire psalm is to be interpreted symbolically, as a reference to Christ and the church.

[3] CCL 77:111.

13:36 | Emboldened to Ask About the Parable of the Weeds

JESUS LEFT THE CROWDS

CHRYSOSTOM: He left the crowds and went away. Jesus “went into the house.” And not one of the scribes followed him. From this it is clear that they followed him for no other purpose than to seize him. But when they neglected to listen to his teachings, he let them be. THE GOSPEL OF MATTHEW, HOMILY 47.1. [1]

[1] PG 58:481; NPNF 1 10:292.

HE WENT TO THE HOUSE

ORIGEN: Now, having discoursed sufficiently to the multitudes in parables, he sends them away and goes to his own house, where his disciples come to him. His disciples did not go with those he sent away. As many as are more genuine hearers of Jesus first follow him, then having inquired about his house, are permitted to see it. Having come, they saw and stayed with him for all that day, and perhaps some of them even longer. In my opinion, such things are implied in the Gospel according to John. … And if then, unlike the multitudes whom he sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes did, let us become friends of Jesus, so that as his disciples come, we may also come to him when he goes into the house. And having come, let us inquire about the explanation of the parable, whether of the tares of the field, or of any other. COMMENTARY ON MATTHEW 10.1-3. [1]

[1] GCS 40:1-2; ANF 9:414.

EXPLAIN TO US THE PARABLE

CHRYSOSTOM: When his disciples came to him “asking him concerning the parable of the tares,” it seemed as though they wished to learn but were afraid to ask. [1] What was the source of their confidence to pursue the matter? They had been told, “To you it is given to know the mysteries of the kingdom of heaven.” [2] So they were emboldened. They asked quietly in private, not so as to circumvent the crowd but to observe the Lord’s wishes. For he had said “to these it is not given.”

And why may it be that they let pass the parable of the leaven and of the mustard seed and inquire concerning the weeds? They let those pass because they were easier to understand, but they seemed to be attracted to the theme of the weeds. It seemed to be addressing something more that they still desired to learn. This was the second time Jesus had discussed this theme. They recognized how ominous was the danger it implied. He did not resist them but further elaborated his teaching.

And, as I am always saying, the parables must not be explained literally, since many absurdities would follow. This even he himself is teaching us here in thus interpreting this parable. THE GOSPEL OF MATTHEW, HOMILY 47.1. [3]

[1] Mk 9:32.

[2] Mt 13:11.

[3] PG 58:481-82; NPNF 1 10:292.

13:37-43 | The Close of the Age

THE RIGHTEOUS WILL SHINE LIKE THE SUN

ORIGEN: But when, as we have indicated, he gathers from the whole kingdom of Christ all things that make people stumble, and the reasonings that produce lawless acts are cast into the furnace of fire, and the worse elements utterly consumed … then shall the righteous, having become one light of the sun, shine in the kingdom of their Father. For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? Of course, they will not shine for themselves. But perhaps the saying “Let your light shine before men” [1] can be written “upon the table of the heart,” [2] according to what is said by Solomon, in a threefold way. So even now the light of the disciples of Jesus shines before the rest of humanity, and after death before the resurrection, and after the resurrection “until all shall attain to full maturity” [3] and all become one sun. Then shall they “shine as the sun in the kingdom of their Father.” [4] COMMENTARY ON MATTHEW 10.3. [5]

[1] Mt 5:16.

[2] Prov 7:3.

[3] Eph 4:13.

[4] Mt 13:43.

[5] GCS 40:3-4; ANF 9:415.