Lecture 4
Lectio 4
Parables on the kingdom
Parables de regno
13:44 The kingdom of heaven is like a treasure hidden in a field. Which a man, having found it, hides, and out of joy goes, and sells all that he has, and buys that field. [n. 1188]
13:44 Simile est regnum caelorum thesauro abscondito in agro, quem qui invenit homo, abscondit, et prae gaudio illius vadit, et vendit universa quae habet, et emit agrum illum. [n. 1188]
13:45 Again the kingdom of heaven is like a merchant seeking good pearls. [n. 1193]
13:45 Iterum simile est regnum caelorum homini negotiatori quaerenti bonas margaritas. [n. 1193]
13:46 Who upon finding one pearl of great price, went his way, and sold all that he had, and bought it. [n. 1193]
13:46 Inventa autem una pretiosa margarita, abiit, et vendidit omnia quae habuit, et emit eam. [n. 1193]
13:47 Again, the kingdom of heaven is like a net cast into the sea, which gathered together all kinds of fish. [n. 1196]
13:47 Iterum simile est regnum caelorum sagenae missae in mare, et ex omni genere piscium congreganti. [n. 1196]
13:48 Which, when it was filled, they drew out, and sitting by the shore, they put the good into vessels, but the bad they threw out. [n. 1198]
13:48 Quam, cum impleta esset, educentes, et secus litus sedentes, elegerunt bonos in vasa sua, malos autem foras miserunt. [n. 1198]
13:49 So will it be at the end of the world. The angels will go out, and will separate the wicked from among the just, [n. 1199]
13:49 Sic erit in consummatione saeculi. Exibunt angeli, et separabunt malos de medio iustorum, [n. 1199]
13:50 and will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. [n. 1200]
13:50 et mittent eos in caminum ignis: ibi erit fletus et stridor dentium. [n. 1200]
13:51 Have you understood all these things? They say to him: yes. [n. 1201]
13:51 Intellexistis haec omnia? Dicunt ei: etiam. [n. 1201]
13:52 He said to them: therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder, who brings up out of his treasure new things and old. [n. 1204]
13:52 Ait illis: ideo omnis scriba doctus in regno caelorum similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. [n. 1204]
13:53 And it came to pass, when Jesus had finished these parables, that he went from there. [n. 1208]
13:53 Et factum est, cum consummasset Iesus parabolas istas, transiit inde. [n. 1208]
13:54 And coming into his own country, he taught them in their synagogues, so that they wondered and said: how does this man come by this wisdom and these miracles? [n. 1209]
13:54 Et veniens in patriam suam docebat eos in synagogis eorum, ita ut mirarentur, et dicerent: unde huic sapientia haec, et virtutes? [n. 1209]
13:55 Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James, and Joseph, and Simon, and Jude? [n. 1210]
13:55 Nonne hic est fabri filius? Nonne mater eius dicitur Maria, et fratres eius Iacobus, et Ioseph, et Simon, et Iudas? [n. 1210]
13:56 And his sisters, are they not all with us? From where therefore, does he have all these things? [n. 1210]
13:56 Sorores eius nonne omnes apud nos sunt? Unde ergo huic omnia ista? [n. 1210]
13:57 And they were scandalized in his regard. But Jesus said to them: a prophet is not without honor, except in his own country, and in his own house. [n. 1211]
13:57 Et scandalizabantur in eo. Iesus autem dixit eis: non est propheta sine honore, nisi in patria sua et in domo sua. [n. 1211]
13:58 And he did not perform many miracles there, because of their unbelief. [n. 1214]
13:58 Et non fecit ibi virtutes multas propter incredulitatem illorum. [n. 1214]
1187. Above the Lord made clear in a parable both the impediment to and the progress of the evangelical teaching; and now he shows its dignity through certain parables, which he set forth to the disciples.
1187. Supra Dominus parabolice ostendit doctrinae evangelicae et impedimentum, et profectum; nunc autem ostendit eius dignitatem per quasdam parabolas, quas discipulis exposuit.
The dignity is shown with respect to three things: with respect to abundance, with respect to beauty, and with respect to its commonness.
Dignitas ostenditur quantum ad tria: quantum ad copiositatem, quantum ad pulchritudinem, quantum ad eius communitatem.
The second is at again the kingdom of heaven is like a merchant, the third, at again the kingdom of heaven is like a net cast into the sea.
Secunda ibi iterum simile est regnum caelorum homini negotiatori etc.; tertia ibi iterum simile est regnum caelorum sagenae missae in mare et cetera.
1188. I say, therefore, that the abundance of the evangelical teaching is like a treasure, because just as a treasure is an abundance of riches, so the evangelical teaching; riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6).
1188. Dico ergo, quod copia doctrinae evangelicae est in similitudine thesauri, quia sicut thesaurus est copia divitiarum, sic doctrina evangelica; Is. XXXIII, 6: divitiae salutis sapientia et scientia; timor Domini ipse est thesaurus eius.
Concerning this, he proceeds in this way:
Circa istud sic procedit.
first, the hidden treasure is set down;
Primo ponitur thesaurus absconditus;
second, the finding;
secundo inventio;
third, the acquisition.
tertio acquisitio et cetera.
The second is at which a man having found it, hides; the third, at and out of joy goes.
Secunda ibi quem qui invenit etc.; tertia ibi et prae gaudio illius vadit et cetera.
1189. This treasure can be explained in many ways. According to Chrysostom it is the evangelical teaching: but we have this treasure in earthen vessels (2 Cor 4:7), which is hidden in the field of this world, namely hidden from the eyes of the unclean. Above, you have hidden these things from the wise and prudent (Matt 11:25).
1189. Iste thesaurus multipliciter potest exponi. Secundum Chrysostomum est evangelica doctrina, de qua II ad Cor. IV, v. 7: habemus hunc thesaurum in vasis fictilibus, qui absconditus est in agro huius mundi, scilicet ab oculis immundorum; Sup. c. XI, 25: abscondisti haec a sapientibus et prudentibus.
According to Gregory it names heavenly desire; the fear of the Lord is his treasure (Isa 33:6). This is hidden in the field of spiritual discipline, because exteriorly it seems contemptible, but interiorly it has sweetness. Diligently till your ground (Prov 24:27).
Secundum Gregorium dicitur caeleste desiderium; Is. XXXIII, 6: timor Domini ipse est thesaurus eius. Iste est absconditus in agro disciplinae spiritualis; quia exterius videtur contemptibilis, interius vero dulcedinem habet; Prov. XXIV, 27: diligenter exerce agrum tuum.
According to Jerome it is the Word of God, in whom are hid all the treasures of wisdom and knowledge (Col 2:3), which he hid in the field of his body, because he was hidden in the flesh. There is no end of his treasures (Isa 2:7). For this reason, in another way, it is understood as sacred teaching, which is hidden in the field of the Church; for she is an infinite treasure to men (Wis 7:14).
Secundum Hieronymum est Verbum Dei, de quo ad Col. II, 3: in quo sunt omnes thesauri sapientiae, et scientiae absconditi, quem abscondit in agro sui corporis, quia latebat in carne. Is. II, 7: et non est finis thesaurorum eius. Ideo aliter intelligitur sacra doctrina, quae absconditur in agro Ecclesiae; Sap. VII, 14: infinitus enim thesaurus est hominibus.
1190. Which a man, having found it, hides. It is found in all through faith. For it cannot be in anyone except through faith; for he is found by those who do not tempt him: and he shows himself to those who have faith in him (Wis 1:2). But it is necessary that it be hidden, according to what is said in the Psalm, your words have I hidden in my heart (Ps 118:11). But that it is hidden should not be out of envy, but out of caution.
1190. Quem qui invenit homo abscondit. Invenitur in omnibus per fidem. Non enim potest in aliquibus esse, nisi per fidem; Sap. I, 2: invenitur ab his qui non tentant illum; apparet autem eis, qui fidem habent in illum. Sed oportet quod abscondatur, secundum quod dicitur Ps. CXVIII, 11: in corde meo abscondi eloquia tua. Quod autem absconditur, non debet esse ex invidia, sed ex cautela.
And there are many reasons why it should be hidden. One, because it bears fruit more and profits more, since it blazes up more; for just as fire closed in heats more, so a word which is hidden bears more fruit. The word of the Lord was made in my heart as a burning fire shut up in my bones, and I was wearied, not being able to bear it (Jer 20:9). And in the Psalm, my heart grew hot within me: and in my meditation a fire shall flame out (Ps 38:4). Similarly, it is what is hidden from vainglory, for if it smoked exteriorly, it would be subject to danger. For this reason the Lord said above, pray to your Father in secret (Matt 6:6). Similarly, because in this way it is more safely guarded; for when it is in public, then he who steals it away finds it. He showed them the storehouses of his aromatical spices, and of the silver, and of the gold, and it adds below, behold the days will come, that all that is in your house . . . will be carried away into Babylon (Isa 39:2–6).
Quare autem abscondi debeat, multiplex est ratio. Una quia magis fructificat et proficit, quia magis exardescit; sicut enim ignis conclusus magis calefacit, sic verbum quando est absconditum; Ier. XX, 9: factum est verbum Domini quasi ignis aestuans, claususque in ossibus meis, et defeci, ferre non sustinens. Et in Ps. XXXVIII, 4: concaluit cor meum, et in meditatione mea exardescet ignis intra me. Item est quod absconditur ob inanem gloriam: si enim fumigat exterius, subiacet periculo. Ideo Dominus supra VI, 6: ora Patrem tuum in abscondito. Item quia sic tutius custoditur; quando enim est in publico, tunc invenit qui rapit. Is. XXXIX, 4: qui ostendit thesauros nuntiis regis Babylonis, et subditur: ecce venient dies, et auferentur omnia quae in domo tua sunt.
1191. But why was it said above, so let your light shine before men? (Matt 5:16).
1191. Sed quid est quod dictum est supra c. V, 15: luceant opera vestra bona?
This is resolved by distinguishing between times, because when it is first found it is good that it be hidden; but when a man has become strong, then it is good that it be made manifest; wisdom that is hid, and a treasure that is not seen, what profit is there in them both? (Sir 41:17). Gregory says that it should be open in effect, hidden in the heart. Hence he speaks thus: let the work be in public, however much the intention remains hidden.
Solvitur ob distinctionem temporum: quia quando primo invenitur, bonum est quod abscondatur; sed quando homo confirmatus est, tunc bonum est quod manifestetur; Eccli. XLI, v. 17: thesaurus invisus, et sapientia abscondita, quae utilitas in utrisque? Gregorius dicit, quod debet esse apertus in effectu, absconditus in corde. Unde dicit sic: opus sit in publico, quamquam intentio maneat in occulto.
1192. And out of joy goes, and sells all that he has. This is the third part, about the acquisition, because he rejoices. They who dig for a treasure: and they rejoice exceedingly when they have found the grave (Job 3:21). When by faith he finds it, out of joy goes and begins to progress, and sells all that he has, i.e., despises all that he has, that he may have what is spiritual, and buys that field; that is, either he seeks out good company, or he buys the leisure which he does not have, namely spiritual peace. And count them but as dung, that I may gain Christ (Phil 3:8); if a man should give all the substance of his house for love, he will despise it as nothing (Song 8:7).
1192. Prae gaudio illius vadit, et vendit universa quae habet. Hoc est tertium de acquisitione, quia gaudet. Iob c. III, 21: quasi effodientes thesaurum, gaudentque vehementer cum invenerint sepulcrum. Quando per fidem invenerit prae gaudio vadit, et incipit proficere et vendit omnia, idest contemnit, ut spiritualia habeat, et emit agrum illum; hoc est vel bonam societatem sibi exquirit, vel emit sibi otium quod non habet, scilicet pacem spiritualem. Ad Phil. III, 8: omnia arbitratus sum ut stercora, ut Christum lucrifacerem; Cant. VIII, 7: si dederit homo omnem substantiam domus suae pro dilectione, quasi nihil despiciet eam et cetera.
1193. Again the kingdom of heaven is like a merchant. Here the beauty, or charity, is shown. The kingdom of heaven is like.
1193. Iterum simile est regnum caelorum homini negotiatori et cetera. Hic ostenditur pulchritudo, vel caritas. Simile est regnum.
This parable is explained in many ways. Chrysostom and Jerome explain it as about the evangelical teaching. There are many false teachings. These teachings are not pearls. So the man who seeks different teachings finds one, namely the evangelical teaching, which is one on account of truth. For there are many powers, but one truth. Hence Dionysius says that power divides, but truth gives unity. Hence to designate the truth, he calls it one. Similarly, it is called one on account of the diverse teaching of the prophets. He went his way, and sold, i.e., abandoned all teachings both of the prophets and of the philosophers for this one. As an earring of gold and a bright pearl, so is he who reproves the wise, and the obedient ear (Prov 25:12).
Ista parabola exponitur multipliciter. Chrysostomus et Hieronymus exponunt de evangelica doctrina. Multae sunt doctrinae falsae. Istae non sunt margaritae. Homo ergo qui quaerit diversas doctrinas, invenit unam, scilicet evangelicam doctrinam, quae una est propter veritatem. Virtutes enim multae sunt, sed veritas una. Unde Dionysius dicit quod virtus dividit, sed veritas unitatem dat. Unde ad designandam veritatem vocat unam. Item dicitur una propter diversam doctrinam prophetarum. Abiit, et vendidit, idest omnes doctrinas et prophetarum, et philosophorum pro ista dimisit. Prov. XXV, 12: inauris aurea, et margarita fulgens, qui arguit sapientem, et aurem obedientem et cetera.