Lecture 3
Lectio 3
Three parables
Tria parabola
13:31 He proposed another parable to them, saying: the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. [n. 1159]
13:31 Aliam parabolam proposuit eis, dicens: simile est regnum caelorum grano synapis, quod accipiens homo seminavit in agro suo: [n. 1159]
13:32 Which is indeed the least of all seeds; but when it is grown, it is greater than all herbs, and becomes a tree, so that the birds of the air come, and dwell in its branches. [n. 1160]
13:32 quod minimum quidem est omnibus seminibus; cum autem creverit, maius est omnibus oleribus, et fit arbor, ita ut volucres caeli veniant, et habitent in ramis eius. [n. 1160]
13:33 Another parable he spoke to them: the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. [n. 1165]
13:33 Aliam parabolam locutus est eis: simile est regnum caelorum fermento, quod acceptum mulier abscondit in farinae satis tribus, donec fermentatum est totum. [n. 1165]
13:34 All these things Jesus spoke in parables to the multitudes and without parables he did not speak to them. [n. 1170]
13:34 Haec omnia locutus est Iesus in parabolis ad turbas, et sine parabolis non loquebatur eis, [n. 1170]
13:35 So that what was spoken by the Prophet might be fulfilled, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world. [n. 1173]
13:35 ut impleretur quod dictum erat per Prophetam dicentem: aperiam in parabolis os meum, eructabo abscondita a constitutione mundi. [n. 1173]
13:36 Then having sent away the multitudes, he came into the house, and his disciples came to him, saying: expound the parable of the weeds of the field to us. [n. 1175]
13:36 Tunc dimissis turbis, venit in domum, et accesserunt ad eum discipuli eius dicentes: edissere nobis parabolam zizaniorum agri. [n. 1175]
13:37 He answered and said to them: he who sowed the good seed is the Son of man. [n. 1178]
13:37 Qui respondens ait illis: qui seminat bonum semen est Filius hominis: [n. 1178]
13:38 And the field is the world. And the good seed are the children of the kingdom. And the weeds are the children of the wicked one. [n. 1179]
13:38 ager autem est mundus; bonum vero semen, hi sunt filii regni; zizania autem filii sunt nequam; [n. 1179]
13:39 And the enemy who sowed them is the devil. But the harvest is the end of the world. And the reapers are the angels. [n. 1180]
13:39 inimicus autem qui seminavit ea, est diabolus; messis vero consummatio saeculi est; messores autem angeli sunt. [n. 1180]
13:40 Therefore, even as weeds are gathered up, and burnt with fire, so will it be at the end of the world. [n. 1182]
13:40 Sicut ergo colliguntur zizania, et igni comburuntur, sic erit in consummatione saeculi. [n. 1182]
13:41 The Son of man will send his angels, and they will gather out of his kingdom all scandals, and those who work iniquity. [n. 1182]
13:41 Mittet Filius hominis angelos suos, et colligent de regno eius omnia scandala, et eos qui faciunt iniquitatem, [n. 1182]
13:42 And they will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. [n. 1183]
13:42 et mittent eos in caminum ignis: ibi erit fletus et stridor dentium. [n. 1183]
13:43 Then the just will shine as the sun, in the kingdom of their Father. He who has ears to hear, let him hear. [n.1185]
13:43 Tunc iusti fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi, audiat. [n. 1185]
1158. He has shown the impediment to the evangelical teaching by two things. But since someone could say: if it is true that it is impeded in this way, because some are beside the way, some on a rock, etc., then it seems that it cannot make progress; for this reason he adds next a parable about the progress, namely that it will progress on account of two things: first, on account of its apparent smallness; second, on account of its being hidden. Therefore he sets forth two parables.
1158. Per duas ostendit impedimentum evangelicae doctrinae. Sed quia posset aliquis dicere: si ita est, quod ita impeditur, quod quaedam secus viam, quaedam super petram etc., videtur quod non possit proficere; ideo subdit de profectu parabolice, quod scilicet profecerit propter duo. Primo propter parvitatem apparentem; secundo propter occultationem. Ideo duas parabolas ponit.
The second is at another parable he spoke.
Secunda ibi aliam parabolam locutus est eis.
Third, he confirms the manner by the authority of a prophet, at all these things Jesus spoke in parables to the multitudes.
Tertio confirmat modum per auctoritatem prophetae, ibi haec omnia locutus est Iesus in parabolis.
Concerning the first parable,
Circa primum
he first treats of the sowing;
primo agit de seminatione;
second, of the smallness of the seed;
secundo de parvitate seminis;
third, of the largeness of what is produced.
tertio de magnitudine fructus.
The second is at which is indeed the least of all seeds; the third at but when it is grown, it is greater than all herbs.
Secundum ibi quod minimum quidem est omnibus seminibus; tertium ibi quod cum creverit maius est omnibus oleribus.
1159. He says then, the kingdom of heaven is like a grain of mustard seed. In a kingdom there are the king, the prince, the subjects, and also the imprisoned. Likewise, riches, etc. Therefore we can liken the kingdom to all these things.
1159. Dicit ergo simile est regnum caelorum grano synapis et cetera. In regno est rex, princeps, subditi, et etiam incarcerati. Item divitiae et cetera. Ideo ad haec omnia possumus assimilare regnum.
So what he says, that the kingdom of heaven is like a grain of mustard seed, can be explained, as Jerome says, according as by the grain of mustard is understood the evangelical teaching. And why? Because this grain is hot; likewise, it drives away poison. And this is signified because the evangelical teaching makes one grow hot through faith; below, if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed; and nothing will be impossible to you (Matt 17:20). Likewise, it excludes errors; hence it is useful for reproving, as is said (2 Tim 3:16).
Quod ergo dicit quod simile est regnum caelorum grano synapis, potest exponi, sicut dicit Hieronymus, quod per granum synapis doctrina evangelica intelligitur. Et quare? Quia granum istud fervidum est; item venena repellit. Et hoc significatur, quia doctrina evangelica per fidem facit fervescere; infra XVII, v. 19: si habueritis fidem sicut granum synapis, dicetis monti huic, transi hinc, et transibit; et nihil impossibile erit vobis. Item excludit errores; unde utilis est ad arguendum, ut habetur II ad Timoth. III, 16.
Which a man took and sowed. This man is Christ, who sowed this seed; or any man at all who sows the evangelical teaching. In his field, i.e., in his heart, when he submits his assent to it. Christ sowed, because he gave the faith in which we are saved; for by grace you are saved through faith, and that not of yourselves, for it is the gift of God (Eph 2:8). Likewise, any man who obeys sows in the field, i.e., in the heart; diligently till your ground (Prov 24:27).
Quod accipiens homo seminavit. Homo iste est Christus, qui seminavit istud semen; vel quilibet homo qui doctrinam evangelicam seminat. In agro suo, idest in corde suo, quando ei praebet assensum. Christus seminavit, quia fidem dedit in qua salvi sumus; Eph. II, 8: gratia enim salvati estis per fidem, et non ex vobis, Dei enim donum est. Item quilibet, qui obedit, seminat in agro, idest in corde; Prov. XXIV, 27: diligenter exerce agrum tuum.
There are different seeds in this field, which are the different doctrines. The doctrines of Jerome and of Augustine seem tremendous, and are confirmed by tremendous arguments; similarly the teaching of the law.
In isto agro sunt diversa semina, quae sunt diversa dogmata. Dogmata Hieronymi et Augustini magna videntur, et confirmantur magnis argumentis: similiter doctrina legis.
1160. But the teaching of the evangelical law appeared small, because it preached God suffering, crucified, and so on. And who can believe this? For the word of the cross, to those indeed who perish, is foolishness; but to those who are saved, that is, to us, it is the power of God (1 Cor 1:18). And for this reason he says that it is indeed the least of all seeds; hence it appeared least, at first.
1160. Sed doctrina legis evangelicae modica apparuit, quia praedicabat Deum passum, crucifixum et huiusmodi. Et quis posset hoc credere? I ad Cor. I, 18: verbum crucis pereuntibus quidem stultitia est, his autem qui salvi fiunt, idest nobis, virtus Dei est. Et ideo dicit quod minimum quidem est omnibus seminibus; unde primo minima apparuit.
1161. There follows the largeness. And first, the largeness is set out; second, it is confirmed, at but when it is grown, i.e., sprouted up, it is greater than all herbs, because the evangelical teaching bears more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said, he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). For there was no philosopher who was able to convert some entire homeland to his teaching; for if some philosopher, like Plato, had said that such and such shall come, they would not have believed him. The wicked have told me fables: but not as your law (Ps 118:85).
1161. Sequitur magnitudo. Et primo ponitur magnitudo; secundo confirmatur, ibi cum autem creverit, idest pullulaverit, maius est omnibus oleribus, quia doctrina evangelica magis fructificavit quam doctrina legis, quia doctrina legis non fructificavit nisi inter Iudaeos; unde dicebatur Ps. CXLVII, 20: non fecit taliter omni nationi, et iudicia sua non manifestavit eis. Non enim fuit aliquis philosophus qui aliquam patriam potuerit totam convertere ad suam doctrinam: si enim aliquis philosophus, sicut Plato, dixisset quod talis et talis veniet, non crederetur ei. Ps. CXVIII, 85: narraverunt mihi iniqui fabulationes, sed non ut lex tua.
1162. Therefore, it is greater in solidity, in generality, and in utility.
1162. Maior est ergo in soliditate, in generalitate et in utilitate.
In solidity: and becomes a tree, because the other teachings are soft herbs, having nothing firm, because they are subjected to human reason. For the thoughts of mortal men are fearful, and our counsels uncertain (Wis 9:14), but this is a firm tree; for ever, O Lord, your word stands firm in heaven (Ps 118:89); heaven and earth will pass away, but my words will not pass away (Luke 21:33). Therefore, just as this tree relates to the other trees, so this teaching to the others. So that the birds of the air come, and dwell in its branches.
In soliditate et fit arbor, quia aliae doctrinae sunt olera mollia, nihil firmum habentia, quia rationi humanae subiecta, Sap. IX, 14: cogitationes enim mortalium timidae, et incertae providentiae nostrae, sed haec est arbor firma; Ps. CXVIII, 89: in aeternum, Domine, permanet verbum tuum; Lc. XXI, 33: caelum et terra transibunt, verba autem mea non transibunt. Ideo sicut haec arbor se habet ad alias arbores, ita haec doctrina ad alias. Ita ut volucres caeli veniant, et habitent in ramis eius.
Likewise, it is foremost in generality of teaching, because this knowledge has many branches, and shows a man what things are necessary for life. Hence if there are married people, they can know by this how they should conduct themselves; if clerics, how they may live, and so with the others. For this reason the different doctrines are the different branches.
Item praeest in generalitate doctrinae: quia haec scientia multos ramos habet, et exhibet homini quae sunt necessaria ad vitam. Unde si sunt coniugati, habent per istam qualiter se regere debent; si clerici quomodo vivant, et sic de aliis: ideo diversa dogmata sunt diversi rami.
Likewise it is foremost in usefulness, because the birds dwell in its branches, i.e., all who those who have their spirit in the heavens; but our conversation is in heaven (Phil 3:20). These come and meditate and rest: for those who dwell on earth are not birds. 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 (2 Cor 4:18).
Item praeest utilitate, quia volucres habitant in ramis eius, idest omnes qui habent animum in caelis; ad Phil. III, 20: nostra conversatio est in caelis. Isti veniunt et meditantur, et quiescunt: qui enim habitant in terra, non sunt volucres; II ad Cor. IV, 18: non contemplantibus nobis quae videntur, sed quae non videntur: quae enim videntur, temporalia sunt; quae autem non videntur, aeterna sunt.
1163. Chrysostom explains this as about the apostles, whom he compares to a grain of mustard because they were hot in spirit; and a man, i.e., Christ, sowed it in his field, i.e., in the Church, from which all the Church’s fruit-bearing arises. And they were ordinary and downcast, for now knowledge has been spread through such downcast men; hence the apostle, not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27). But when it is grown, it is greater in its effect than all, because the apostles bore greater fruit. Alexander converted one part of the world to himself, and Rome likewise, but never so much as these, who have done so much. So that the birds of the air, i.e., good men, dwell in the branches, i.e., in their teachings; ten men of all languages of the gentiles will take hold, and will hold fast the skirt of one that is a Jew, saying: we will go with you: for we have heard that God is with you (Zech 8:23).
1163. Chrysostomus exponit de apostolis, quos comparavit grano synapis quia erant spiritu ferventes; et istud seminavit homo, idest Christus, in agro, idest in Ecclesia, ex quo tota fructificatio accidit Ecclesiae: et fuerunt modici et abiecti; nulla enim scientia divulgata est per tam deiectos homines; unde apostolus, I Cor. I, 27: non multi sapientes, sive potentes, non multi nobiles; sed quae stulta sunt mundi elegit Deus ut confundat sapientes et cetera. Sed cum creverit, maius est, effectum, omnibus, quia apostoli maiorem fecerunt fructum. Alexander convertit unam partem mundi ad se, Roma similiter, sed numquam tantum sicut isti, qui tantum fecerunt. Ut volucres caeli, idest boni, requiescant in ramis, idest in doctrinis eorum; Zach. VIII, 23: apprehendent fimbriam viri Iudaei dicentes: ibimus vobiscum; audivimus enim, quoniam Deus vobiscum est.
1164. Hilary explains it as about Christ, who was a grain of mustard on account of fervor, because he was filled with the Holy Spirit, whom he sowed afterward in death in a field, i.e., in the people, which was smallest of all on account of unbelievers’ contempt. We have seen him, and there was no sightliness, that we should be desirous of him: despised, and the most abject of men, a man of sorrows, and acquainted with infirmity (Isa 53:2–3). And it is greater than all herbs, i.e., than all the perfect. Gold or crystal cannot equal it (Job 28:17). And the perfect are compared to herbs, because an herb is given to the sick: he who is weak, let him eat herbs (Rom 14:2). But Christ’s teaching is given to the perfect, and so it becomes a tree. And this is signified by the tree, which is spoken of in Daniel (Dan 4:7).
1164. Hilarius exponit de Christo qui fuit granum synapis propter fervorem, quia plenus Spiritu Sancto, quod seminavit, postea in morte, in agro, idest in populo, quod minimum fuit propter contemptum infidelium; Is. LIII, 2: vidimus eum, et non erat ei aspectus, et desideravimus eum, despectum et novissimum virorum, virum dolorum, et scientem infirmitatem. Et maius est omnibus oleribus, idest omnibus perfectis. Non adaequabitur ei aurum. Et comparantur perfecti oleribus, quia olus datur infirmis: qui infirmus est, olera manducet. Sed doctrina Christi perfectis datur, et sic fit arbor. Et hoc significatur per arborem, de qua habetur Dan. IV, 7.
1165. Another parable he spoke to them. Here is set down a parable about the progress, and it is shown to be marvelous, 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.
1165. Aliam parabolam locutus est eis. Hic ponitur parabola de profectu, et ostenditur mirabilis, quia de semine occulto; unde dicit simile est regnum caelorum fermento, quod acceptum mulier abscondit in farinae satis tribus, donec fermentatum est totum.