ACC ~ Matthew 13 v44 - 52

OVERVIEW:

The treasure hidden in the field points toward the incarnate Lord, who is found as a free gift. The preaching of the gospel has no strings attached. The power to use and own this treasure with the field, however, comes at a price, for heavenly riches are not possessed without earthly loss (HILARY). One conquers all earthly desires by observing the heavenly discipline, no longer fearing anything that might destroy bodily life. Such is one who sells everything and buys the field (GREGORY THE GREAT). To one who has thus bought the field in faith, past possessions are no longer considered one’s own (ORIGEN).

The costly pearl is the living Word, which is superior to the precious letters and thoughts in the law and the prophets (ORIGEN). The faithful seek the one pearl of everlasting life, even at the loss of all else (HILARY, PETER CHRYSOLOGUS). Many who have been entirely foreign to religion have immediately recognized, by divine grace, the greatness of Christ, in that they despise all their former things and look to this alone (THEODORE OF MOPSUESTIA). Love makes one turn away from extraneous earthly desires (GREGORY THE GREAT).

The kingdom is compared with a net that encircles every creature in the water, dragging the bottom, drawing out everything it has enclosed (HILARY). The fishing net of faith contains fish both good and bad (GREGORY THE GREAT). The variety of fish contained in the net represents Gentiles called from every nation (ORIGEN).

Those trained in Scripture are described as scribes because they understood both the new and old things—both in gospel and law (HILARY, CYRIL OF ALEXANDRIA). But one is a scribe in a deeper sense when one ascends beyond the elementary knowledge of Scripture to grasp its spiritual sense (ORIGEN). The old things are not taken away but are hidden in a storeroom. The learned scribe is now in the kingdom of God, bringing forth from the storeroom not only new and old things, but both in their relationship (AUGUSTINE, GREGORY THE GREAT).

13:44 | The Treasure Hidden in a Field

ITS PLAIN SENSE AND SPIRITUAL SENSE

ORIGEN: Now a man who comes to the field, whether to the Scriptures or to the Christ who is formed both from things manifest and from things hidden, finds the hidden treasure of wisdom whether in Christ or in the Scriptures. For, going round to visit the field and searching the Scriptures and seeking to understand the Christ, he finds the treasure in it. Having found it, he hides it, thinking that it is not without danger to reveal to everybody the secret meanings of the Scriptures or the treasures of wisdom and knowledge in Christ. And, having hidden it, he goes away. Now he is focused on the heavy labor of devising how he shall buy the field, or the Scriptures, that he may make them his own possession, receiving from the people of God the oracles of God with which the Jews were first entrusted. [1] But when one taught by Christ has bought the field, the kingdom of God, according to another parable, is like a vineyard that is “taken from” the first and given to other nations bringing forth its fruits. [2] The one who bought the field in faith, as the fruit of his having sold all else that he had, no longer was keeping anything that was formerly his. For they would be a distracting source of evil to him.

And you will give the same application, if the field containing the hidden treasure is Christ. Those who give up all things and follow him have, as it were in another way, sold their possessions. Thus by having sold and surrendered them and having received in their place a noble resolution from God their helper, they may purchase, at great cost worthy of the field, the field containing the hidden treasure. COMMENTARY ON MATTHEW 10.6. [3]

[1] Rom 3:2.

[2] Mt 21:43.

[3] GCS 40:6; ANF 9:416.

LIKE TREASURE HIDDEN IN A FIELD

HILARY: Through the comparison of a treasure in the field of our hope, Christ points to wealth that has been covered up, for God is discovered in humanity. In compensation for it, all the resources of the world are to be sold in order that with the clothing, food and drink of the needy we may buy the eternal riches of the heavenly treasure. But we must realize that the treasure was found and hidden, for he who found it could certainly have carried it off in secret at the time he hid it; and carrying it off, there would have been no need for him to buy it. But an explanation is needed here as to both the matter concerned and what was said. Thus the treasure was hidden because it was necessary to buy the field. The treasure in the field, as we said, signifies Christ in the flesh, who was found freely. Indeed, the preaching of the Gospels has no strings attached, but the power to use and own this treasure with the field comes at a price, for heavenly riches are not possessed without a worldly loss. ON MATTHEW 13.7. [1]

[1] SC 254:300-302.

SELLING EVERYTHING TO BUY THAT FIELD

GREGORY THE GREAT: See how the kingdom of heaven is compared with a treasure hidden in a field. Someone finds and hides it, and in his joy goes and sells everything he has and buys that field. We should note that the treasure, once discovered, is hidden to protect it. It is not enough to guard our pursuit of heavenly delight from wicked spirits if we do not hide it from human praise. In this present life we are, as it were, on the road by which we proceed to our homeland. Wicked spirits lie in wait along our route like bandits. Those who carry their treasure openly on the road are asking to be robbed.

I say this, however, not because our neighbors should not see our good works, for it is written, “Let them see your good works and give glory to your Father in heaven,” [1] but that we may not seek praise from outside for what we do.

We must let our work be in the open in such a way that our intention remains secret. Then we provide an example to our neighbors from our good work, and yet by the intention by which we seek to please God alone we always choose secrecy. The treasure is heavenly delight, and the field in which the treasure is hidden is the discipline of the pursuit of heaven. One who renounces the pleasures of the body and conquers all earthly desires by observing the heavenly discipline, so that nothing his body favors is compelling any longer and his spirit no longer fears anything that might destroy his bodily life, is truly one who sells everything and buys the field. FORTY GOSPEL HOMILIES 11.1. [2]

[1] Mt 5:16.

[2] PL 76:1115; CS 123:62-63 (Homily 9).

13:45-46 | One Pearl of Great Value

IN SEARCH OF FINE PEARLS

ORIGEN: Now among the words of all kinds that profess to announce truth, and among those who report them, he seeks pearls. Think of the prophets as, so to speak, the pearls that receive the dew of heaven and become pregnant with the word of truth from heaven. They are goodly pearls that, according to the phrase here set forth, the merchant seeks. And the chief of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word that is superior to the precious letters and thoughts in the law and the prophets. When one finds this pearl all the rest are easily released.

Suppose, then, that one is not a disciple of Christ. He possesses no pearls at all, much less the very costly pearl, as distinguished from those that are cloudy or darkened. … The muddy words and the heresies that are bound up with works of the flesh are like the darkened pearls and those that are produced in the marshes. They are not beautiful. COMMENTARY ON MATTHEW 10.8 [1]

[1] GCS 40:9-10.

THE PEARL ONE’S HEART WAS SET ON

HILARY: As regards the pearl, the reasoning is the same. But this passage is of value for the merchant who has long been steeped in the law. After lengthy labors, he finds out about this pearl and abandons those things that he obtained under the yoke of the law. For he carried on business for a long time and found the pearl that his heart was set on. He must pay the price of this one pearl he desired at the expense of all his other work. ON MATTHEW 13.8. [1]

[1] SC 254:302.

THE MERCHANT SOLD ALL THAT HE HAD

THEODORE OF MOPSUESTIA: Many who were entirely foreign to religion immediately recognized, by divine grace, the greatness of Christ, in that they despised all their former things and looked to this thing alone, recognizing that the one who is salvation is for them. Then he adds, again, that many people, even of those who have been exceedingly zealous about religion, when they recognize the greatness of the preaching, shall turn aside from old things. Such, for instance, was Paul, who had displayed a great deal of zeal for the law, but who, when he came to see the greatness of the gospel, disdained everything having to do with the law. He himself says, “but what things were gain to me, those I counted as loss for the sake of Christ”; [1] and again, “I count all things but loss, and count them as dung, that I may win Christ.” [2] He seems to have said this both on account of those Greeks who were devoted to religion and, again, on account of the Jews. FRAGMENT 75. [3]

[1] Phil 3:7.

[2] Phil 3:8.

[3] MKGK 121.

COMPARING EARTHLY PEARLS WITH HEAVENLY

GREGORY THE GREAT: Again, the kingdom of heaven is said to be like a merchant who is seeking fine pearls. He finds one really precious pearl, and, having found it, he sells everything he has in order to buy it. In the same way, he who has a clear knowledge of the sweetness of heavenly life gladly leaves behind all the things he loved on earth. Compared with that pearl, everything else fades in value. He forsakes those things that he has and scatters those things that he has gathered. His heart yearns for heavenly things, and nothing on earth pleases him. The allure of earthly things has now dissipated, for only the brilliance of that precious pearl dazzles his mind. Solomon justly says of such love, “Love is strong as death,” [1] because just as death destroys the body, so ardent desire for eternal life cuts off the love for material things. For love makes insensitive to extraneous earthly desires the person whom it has swept off his feet. FORTY GOSPEL HOMILIES 11.2. [2]

[1] Song 8:6.

[2] PL 76:1115; CS 123:63-64 (Homily 9).

THE KINGDOM IS LIKE A MERCHANT

PETER CHRYSOLOGUS: Let no one who hears this take offense at the name merchant. Here Christ is speaking of a merchant who shows mercy, not of one who is always usuriously investing his profits from capital. This merchant is the one who provides for the adornment of virtues, not the incentive of vices. He weighs the dignity of morals, not the weight of jewels. He wears necklaces of integrity, not of luxury. He flaunts not a display of sensual pleasure but the earmarks of discipline. Therefore this merchant exhibits pearls of heart and body, not in human trading but in heavenly commerce. He displays them not to trade for a present advantage but for a future one. He trades in order to gain not earthly but heavenly glory. He seeks to procure the kingdom of heaven as the reward of his virtues and to buy, at the price of innumerable other goods, the one pearl of everlasting life. SERMONS 47.2. [1]

[1] CCL 24:260.

13:47 | A Net Thrown into the Sea

THE NET

ORIGEN: Now, these things being said, we must hold that “the kingdom of heaven is similar to a net that was cast into the sea and gathered of every kind,” in order to set forth the varied character of the principles of action among people, which are as different as possible from each other. The expression “gathered from every kind” embraces both those worthy of praise and those worthy of blame in respect of their inclinations toward the forms of virtues or of vices. And the kingdom of heaven is compared with the broad and variegated texture of a net, with reference to the old and the new Scripture, which are woven together of thoughts of widely varied kinds. COMMENTARY ON MATTHEW 10.12. [1]

[1] GCS 40:13-15; ANF 9:420.

FISH OF EVERY KIND

ORIGEN: And this net has been cast into the waves of the sea. The waves toss about persons in every part of the world as they swim in the bitter affairs of life. Before the coming of our Savior Jesus Christ, this net was not wholly filled. The net expected by the Law and the Prophets had to be completed by him who says, “Don’t think that I came to destroy the law and the prophets; I came not to destroy but to fulfill.” [1] The texture of the net has been completed in the Gospels and in the words of Christ through the apostles. On this account, therefore, “the kingdom of heaven is like a net that was cast into the sea and gathered every kind of fish.” In addition to what has been said, the expression “gathered from every kind” may refer to the calling of the Gentiles out of every nation. COMMENTARY ON MATTHEW 10.12. [2]

[1] Mt 5:17.

[2] GCS 40:14; ANF 9:420.

LIKE A NET

HILARY: The Lord rightly compared his preaching with a net. Coming into the world, without condemning the world he gathered those who were dwelling within it in the manner of a net. Tossed into the sea, that net is hauled up from the bottom. Encircling every creature in that element, it draws out all those things that it has netted. It lifts us out of the world and into the light of the true sun. With the choice of righteous honor and the rejection of evil, it brings to light the scrutiny of the judgment to come. ON MATTHEW 13.9. [1]

[1] SC 254:302.

GATHERING FISH GOOD AND BAD

GREGORY THE GREAT: Again the kingdom of heaven is said to be like a fishing net that is let down into the sea, gathering all kinds of fish. Once it is filled, the net is brought to shore. The good fish are gathered into baskets, but the bad ones are thrown away. Our holy church is compared to a net, because it has been entrusted to fishermen, and because all people are drawn up in it from the turbulent waters of the present age to the eternal kingdom, lest we drown in the depths of eternal death. This net gathers all kinds of fish because it calls to forgiveness of sins everyone, wise and foolish, free and slave, rich and poor, brave and weak. Hence, the psalmist says to God: “Unto you shall all flesh come.” [1] This net will be completely filled when it enfolds the entire number of the human race at the end of time. The fishermen bring it in and sit down on the shore, because just as the sea signifies this present age, so the shore signifies its end. FORTY GOSPEL HOMILIES 11.4. [2]

[1] Ps 65:2 (64:2 LXX).

[2] PL 76:1116; CS 123:64 (Homily 9).

13:48 | Sorting the Good and Bad Fish

SORTED INTO BASKETS

GREGORY THE GREAT: At the end of this present age the good fish are to be sorted into baskets and the bad ones thrown away. Then all the elect will be received into eternal dwellings, and the condemned will be led away into external darkness, since they have lost the light of the kingdom within them. Meanwhile the fishing net of faith holds us together as intermingled fish both good and bad. FORTY GOSPEL HOMILIES 11.4. [1]

[1] PL 76:1116; CS 123:64-65 (Homily 9).

THE BAD FISH THROWN AWAY

GREGORY THE GREAT: Once on the shore, however, the fishing net—that is, the holy church—indicates what it has drawn in. Some fish, when they have been caught, cannot be changed. Others of us who were caught while we are wicked can become changed for the better. Let us bear this in mind as we are in the process of being caught, lest we be thrown aside on shore. FORTY GOSPEL HOMILIES 11.4. [1]

[1] PL 76:1116; CS 123:65 (Homily 9).

13:49 | The Angels Will Separate the Evil and the Righteous

AT THE CLOSE OF THE AGE

CYRIL OF ALEXANDRIA: The calling that is through Christ is to be extended throughout the whole world. The net of gospel preaching seeks to gather together people out of every nation. People who are expert in catching fish and are mariners by trade let down their net making no discrimination, but whatever has been caught up in the meshes, wholly and entirely, is hauled by them to shore. So likewise the power of preaching and the marvelous and intricate teaching of the sacred doctrines, which the apostles, as good fishermen, wove together, draw people from every nation and gather them together for God. This net will gather all fish together until the time of consummation. Then out of all those who have been dragged out and caught, the angels appointed by God will make a separation between the wicked and the just. FRAGMENT 171. [1]

[1] MKGK 208-9.

13:50 | Thrown into the Furnace

THE FURNACE OF FIRE

ORIGEN: And those who attended to the net that was cast into the sea are Jesus Christ, the master of the net, and “the angels who came and ministered to him.” [1] It is not until the net is filled full that they will draw it up from the sea and carry it to the shore beyond the sea—namely, to things beyond this life—but not until the “fullness of the Gentiles” has been drawn into it. But when that fullness has come, then they draw it up from things here below and carry it to what is figuratively called the shore. There it will be the work of those who have drawn it up to sit by the shore, there to settle themselves in order that they may put each of the good fish in its own proper place, into the right vessel. But they will cast outside those that are of an opposite character and are called bad. By “outside” is meant the furnace of fire, as the Savior interpreted it, saying, “So shall it be at the consummation of the age. The angels shall come forth and separate the wicked from among the righteous and shall cast them into the furnace of fire.” Only it must be observed that we are already taught by the parable of the tares and the other similitudes set forth that the angels are to be entrusted with the power to distinguish and separate the evil from the righteous. For it is said above, “The Son of Man shall send his angels, and they shall gather out of his kingdom all things that cause stumbling, and those who do iniquity, and shall cast them into the furnace of fire. There shall be the weeping and gnashing of teeth.” [2] But here it is said, “The angels shall come forth and sever the wicked from among the righteous and shall cast them into the furnace of fire.” COMMENTARY ON MATTHEW 10.12. [3]

[1] Mt 4:11.

[2] Mt 13:41-42.

[3] GCS 40:14-15; ANF 9:420.

13:51 | Have You Understood?

THEY UNDERSTOOD

HILARY: He spoke not to the crowds but to the disciples, and he gave fitting witness to those who understood the parables. He compared them with a householder, for they understood the teaching of his storeroom of things new and old. He referred to them as scribes because of their knowledge, for they understood the new and old things—that is, in the Gospels and in the law. He brought forth both of these on behalf of the same householder and from the same storeroom. ON MATTHEW 14.1. [1]

[1] SC 258:10.

TRAINED IN LETTER AND SPIRIT

ORIGEN: And one is a scribe “as a disciple to the kingdom of heaven” in the simpler sense, when one comes from Judaism and receives the teaching of Jesus Christ as defined by the church. But one is a scribe in a deeper sense when having received elementary knowledge through the letter of the Scriptures one ascends to things spiritual, which are called the kingdom of heaven. And as each thought is attained, grasped abstractly and proved by example and absolute demonstration, thereby one can understand the kingdom of heaven. Thus one who abounds in knowledge free from error is in the kingdom of the multitude of what are here represented as “heavens.” … Hence, so far as Jesus Christ, “who was in the beginning with God, God the Word,” [1] has not his home in a soul, the kingdom of heaven is not in it. But when anyone comes close to admission of the Word, to that one the kingdom of heaven is near. But if the kingdom of heaven and the kingdom of God are the same thing in reality, [2] if not in idea, manifestly to those to whom it is said, “The kingdom of God is within you,” [3] to them also it might be said, “The kingdom of heaven is within you.” This is most true because of the repentance from the letter to the spirit, since “when one turns to the Lord, the veil over the letter is taken away.” [4] COMMENTARY ON MATTHEW 10.14. [5]

[1] Jn 1:1.

[2] Or substance.

[3] Lk 17:21.

[4] 2 Cor 3:16.

[5] GCS 40:17-18; ANF 9:422.

13:52 | Treasures New and Old

EVERY TRAINED SCRIBE

CYRIL OF ALEXANDRIA: A scribe is one who, through continual reading of the Old and New Testaments, has laid up for himself a storehouse of knowledge. Thus Christ blesses those who have gathered in themselves the education both of the law and of the gospel, so as to “bring forth from their treasure things both new and old.” And Christ compares such people with a scribe, just as in another place he says, “I will send you wise men and scribes.” [1] FRAGMENT 172. [2]

[1] Mt 23:34.

[2] MKGK 209.

TREASURES IN HEAVEN

ORIGEN: One who is truly such a householder is both free and rich. He is rich because from the office of the scribe he has been made a disciple to the kingdom of heaven, in every word of the Old Testament and in all knowledge concerning the new teaching of Christ Jesus. He has these riches laid up in his own treasure house—in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven. There neither moth consumes nor thieves break through and steal. [1] For the one who has such treasures laid up in heaven, not one moth of the inordinate passions can touch his spiritual and heavenly possessions. COMMENTARY ON MATTHEW 10.14. [2]

[1] Mt 6:20.

[2] GCS 40:18; ANF 9:422.

WHAT IS NEW AND WHAT IS OLD

GREGORY THE GREAT: It was the old fate of the human race to descend into the gates of hell to suffer eternal punishment for its sins. But something was changed by the coming of the Mediator. If a person really desired to live uprightly here, one could attain to the kingdom of heaven and, even though earth-born, can depart from this perishable life and be given a place in heaven. The old fate was such that by way of punishment humankind could perish in eternal punishment. The new fate was such that, having been converted, humankind could live in the kingdom.

And so we see that the Lord concluded his discourse as he began it. First he likened the treasure discovered in a field and the pearl of great value to the kingdom. Then he spoke of the punishments of the lower world and the burning of the wicked. Then he added in conclusion: “So then, every scribe instructed in the kingdom of heaven is like a householder who brings forth from his storeroom things new and old.” It was as though he had said, “That person is a learned preacher in the holy church who knows both how to bring forth new things about the delights of the kingdom and to speak old things about the terror of chastisement, so that punishments may fill with dread those not induced by rewards.” FORTY GOSPEL HOMILIES 11.5. [1]

[1] PL 76:1117; CS 123:66 (Homily 9).

BOTH OLD AND NEW TESTAMENTS

AUGUSTINE: And now the voice of Christ speaks to the Jews through the voice of the old Scriptures. They hear the voice of those Scriptures but do not see the face of the One who speaks. Do they want the veil to be lifted? Let them come to the Lord. Thus the old things are not taken away but are hidden in a storeroom. The learned scribe is now in the kingdom of God, bringing forth from his storeroom not new things only and not old things only. For if he should bring forth new things only or old things only, he is not a learned scribe in the kingdom of God presenting from his storeroom things new and old. If he says these things and does not do them, he brings them forth from his teaching office, not from the storeroom of his heart. We then say, Those things which are brought forth from the old are enlightened through the new. We therefore come to the Lord that the veil may be removed. SERMON 74.5. [1]

[1] 38.