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. 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). 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 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 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. 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). 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. 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. 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. 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). 1191. Sed quid est quod dictum est supra c. V, 15: luceant opera vestra bona? 1191. But why was it said above, so let your light shine before men? (Matt 5:16). 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. 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. 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. 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). 1193. Iterum simile est regnum caelorum homini negotiatori et cetera. Hic ostenditur pulchritudo, vel caritas. Simile est regnum. 1193. Again the kingdom of heaven is like a merchant. Here the beauty, or charity, is shown. The kingdom of heaven is like. 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. 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). 1194. Gregorius istam dicit esse caelestem gloriam, quia bonum est naturaliter desiderabile, et homo semper vult commutare minus bonum pro maiori bono. Summum bonum hominis est gloria caelestis; hanc cum invenerit, debet omnia dimittere pro ista; Ps. XXVI, 4: unam petii a Domino, hanc requiram, ut inhabitem in domo Domini omnibus diebus vitae meae. 1194. Gregory says that this is heavenly glory, because the good is naturally desirable, and man always wants to exchange a lesser good for a greater good. Man’s highest good is heavenly glory; when he has found this, he should abandon all things for it. One thing I have 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 (Ps 26:4). 1195. Augustinus tripliciter exponit. Simile est regnum caelorum etc., idest quaerenti bonos homines a quibus informetur, quia unus pollet in una virtute, alius in alia. Et cum invenerit eam, scilicet Christum, in quo omnes virtutes sunt in summo, abiit et cetera. 1195. Augustine explains it in three ways. The kingdom of heaven is like a merchant, i.e., like one seeking good men by whom he may be formed, because one man is strong in one virtue, another man in another. And when he had found one pearl, namely Christ, in whom all the virtues are in the highest degree, he went his way. Item aliter per bonas margaritas signantur diversa praecepta, et omnia ad vitam necessaria. Et dum invenerit unam, idest unum mandatum, scilicet caritatis, abiit et cetera. Io. XIII, v. 34: mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos, ut et vos diligatis invicem et cetera. Et Apostolus Rom. XIII, v. 10: plenitudo legis est dilectio. Similarly, in another way, the good pearls signify the different commandments, and all things necessary for life. And when he found one, i.e., the one commandment, namely of charity, he went his way. A new commandment I give unto you: that you love one another, as I have loved you, that you also love one another (John 13:34). And the Apostle: love therefore is the fulfilling of the law (Rom 13:10). Item aliter per margaritas intelliguntur diversae scientiae, quas quaerendo invenimus principium omnium scientiarum, scilicet Verbum Dei, de quo Eccli. I, 5: fons sapientiae Verbum Dei. Unde debes omnia vendere pro isto, et terrena, et animam, et corpus, quia cum vendis ista, teipsum habes, et es dominus tui. Ad Phil. III, 8: omnia arbitratus sum ut stercora, ut Christum lucrifaciam. Unde omnia debes dare pro isto lucro, sicut dabat Paulus, II Cor. V, 14: unus pro omnibus mortuus est, ut et qui vivunt, iam non sibi vivant, sed ei, qui pro ipsis mortuus est, et resurrexit. Similarly, in another way, by pearls are understood the different sciences, which we find by seeking the principle of all sciences, namely the Word of God, about whom Sirach says, the Word of God on high is the fountain of wisdom (Sir 1:5). Hence you should sell all things for it, both earthly things, and the soul, and the body, because when you sell these things, you have yourself, and you are master of yourself. I count all things to be but loss for the excellent knowledge of Jesus Christ (Phil 3:8). Hence you should give away all for this profit, as Paul gave; one died for all, then all were dead. And Christ died for all; that they also who live, may not now live to themselves, but unto him who died for them, and rose again (2 Cor 5:14). 1196. Iterum simile est regnum caelorum sagenae missae in mare et cetera. Hic ponitur alia parabola. Secundo ponitur expositio non quantum ad totum, sed quoad partem, ibi sic erit in consummatione saeculi. 1196. Again the kingdom of heaven is like a net cast into the sea. Here another parable is set down. Second, an explanation is set down, not with regard to the whole, but as regards a part, at so will it be at the end of the world. Et in ista duo fiunt. And in this two things are done: Primo ponitur communitas huius doctrinae; first, the commonness of this teaching is set down; secundo distinctio, ibi cum impleta esset et cetera. second, the separation, at which, when it was filled, they drew out. 1197. Dicit ergo simile est regnum caelorum sagenae. Ista sagena est quoddam instrumentum, quod circumdat magnam partem maris; unde potest per eam significari vel doctrina, vel Ecclesia: quia primi doctores fuerunt piscatores; supra IV, 18: erant enim piscatores. Haec ponitur in mari, idest in mundo; Ps. CIII, 25: hoc mare magnum et spatiosum et cetera. Et ex omni genere piscium congreganti. Ecce communitas. Lex enim non erat data nisi uni genti; Ps. CXLVII, 20: non fecit taliter omni nationi, et iudicia sua non manifestavit eis. Lex evangelica congregat omnes; ad Rom. I, 14: Graecis et barbaris, sapientibus et insipientibus debitor sum. Et Mc. ult., 15: ite, praedicate Evangelium omni creaturae. 1197. He says then, the kingdom of heaven is like a net. This net is a certain instrument which encloses a large part of the sea; hence it can signify either teaching, or the Church, since the first teachers were fishermen. Above, for they were fishermen (Matt 4:18). This is placed in the sea, i.e., in the world; so is this great sea, which stretcheth wide its arms (Ps 103:25). Which gathered together all kinds of fish. Behold, the commonness. For the law was only given to one race; he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). The evangelical law gathers all together; to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Rom 1:14). And, go into the whole world, and preach the Gospel to every creature (Mark 16:15). 1198. Sed numquid idem erit finis omnium? Modo omnes simul sunt in sagena, sed in fine omnes separabuntur; unde dicit quam, cum impleta esset, idest quando tot electi intraverint ut sit completus numerus electorum educentes, et secus littus sedentes et cetera. 1198. But there will not be the same end for all, will there? For a while all will be in the net together, but in the end all will be separated; hence he says, which, when it was filled, i.e., when all the elect have entered so that the number of the elect is complete, they drew out, and sitting by the shore. Per littus finis mundi significatur, quia non erit apud sanctos turbulentia, sed erunt in quiete bona. Et dicit sedentes, quod pertinet ad iudiciariam potestatem. Infra XIX, v. 28: vos qui secuti estis me, in regeneratione, cum sederit Filius hominis in sede maiestatis suae, sedebitis et vos super sedes duodecim, iudicantes duodecim tribus Israel. Elegerunt bonos in vasa, idest in caelestia habitacula; Io. XIV, 2: in domo Patris mei mansiones multae sunt. Et dicit vasa pluraliter propter diversitatem retributionum; Lc. c. XVI, 9: recipiant vos in aeterna tabernacula. Malos autem foras miserunt, quia omnes immundi eiicientur. The shore signifies the end of the world, because there will be no disturbance among the saints, but they will be in good peace. And he says, sitting, which pertains to the judiciary power. Below, you, who have followed me, in the regeneration, when the Son of man will sit on the seat of his majesty, you also will sit on twelve seats judging the twelve tribes of Israel (Matt 19:28). They put the good into vessels, i.e., into heavenly dwelling places; in my Father’s house there are many mansions (John 14:2). And he says, vessels, in the plural because of the diversity of rewards; that when you will fail, they may receive you into everlasting dwellings (Luke 16:9). But the bad they threw out, because all the unclean shall be cast out. 1199. Sic erit in consummatione saeculi. Hic exponit parabolam. Et notandum quod exponit solum quoad malos. 1199. So will it be at the end of the world. Here he explains the parable. And one should notice that he explains it only as regards the evil. Sed tunc est quaestio, quare magis exponit de malis, quam de bonis. But then there is a question, why he explains more about the evil than about the good. Dicendum, quod fecerat mentionem de sagena, qua, quando pisces capiuntur, mali eiiciuntur, et vivunt; boni autem occiduntur, et comeduntur. Ideo posset aliquis dicere, quod ita esset ex parte ista; ideo ut excludat illud, exponit dicens exibunt angeli, non quod discedant ab intimis contemplationis, quia ubicumque sunt, contemplantur Deum; sed quia progrediuntur ad exterius ministerium. Daniel c. IX, 22 dicitur de quodam angelo: egressus sum, ut docerem te. One should say that he had mentioned a net, from which, when fish are captured, the bad are thrown out, and live, while the good are killed and eaten. So someone could say that it will be this way on the part of these men; to exclude this, he explains, saying, the angels will go out, not that they withdraw from the inmost contemplation, because they contemplate God wherever they are, but because they go forth to exterior service. Daniel says about a certain angel, I am now come forth to teach you (Dan 9:22). Et separabunt malos de medio iustorum. Modo mali sunt inter bonos, zizania in medio tritici, lilium inter spinas, sed separabuntur ex communione bonorum; et ex hoc est mala excommunicatio; ista tamen signum illius, sed tamen alia, quia Ecclesia saepe decipitur, sed tunc non erit deceptio. Haec est de qua dicit Apostolus I Cor. XVI, 22: si quis non amat Dominum nostrum Iesum Christum, sit anathema. Unde dicitur: tollatur impius ne videat gloriam Dei. And will separate the wicked from among the just. For now, the evil are among the good, the weed in the midst of the wheat, the lily among the thorns, but they will be separated out from the communion of the good; and from this is evil excommunication. Yet this one is a sign of that, and yet different, because the Church is often deceived, but at that time there will be no deception. This is what the Apostle speaks about when he says, if any man does not love our Lord Jesus Christ, let him be anathema (1 Cor 16:22). Hence it is said, let the impious man be taken away, lest he see the glory of God. 1200. Sequitur de poena sensus et mittent eos in caminum ignis. Hoc exponitur ut supra. 1200. There follows, concerning the punishment of the senses, and will cast them into the furnace of fire. This is explained above. Sed est quaestio, quare iteravit hoc Dominus, quia videtur idem esse quod parabola de zizania. But there is a question as to why the Lord repeated this, because it seems to be the same as the parable of the weed. Dicendum, quod idem est quantum ad aliquid, quia hic per sagenam intelliguntur et boni et mali; unde significat eos qui non sunt praecisi ab Ecclesia. Sed per zizaniam significantur illi qui sunt praecisi per diversitatem dogmatum, et hi non sunt de Ecclesia. One should say that it is the same only in a certain respect, because here the net indicates both the good and the bad; hence it signifies those who are not cut off from the Church. But the weed signifies those who are cut off by a difference of doctrine, and these are not of the Church. 1201. Intellexistis haec omnia? Dicunt ei, etiam. Postquam Dominus complevit parabolicam doctrinam, et quoad discipulos, hic determinat de effectu; et 1201. Have you understood all these things? They say to him: yes. After the Lord completed the teaching in parables, and with respect to the disciples, here he describes the effect; and primo in discipulis; first, in the disciples; secundo in turbis, ibi et factum est et cetera. second, in the crowds, at and it came to pass, when Jesus had finished these parables. Effectus in discipulis fuit intellectus: unde tria ponuntur. The effect in the disciples was understanding; hence three things are set down: Primo examinatio; first, the inquiry; secundo professio; second, the declaration; tertio designatio eorum ad futurum officium. third, their appointment to a future office. 1202. Notandum autem, quod cum multa locutus esset ad turbas et discipulos, quia futuri erant magistri, ideo oportebat quod intelligerent. 1202. But one should note that while he had spoken many things to the crowds and the disciples, since they were going to be teachers, it was necessary for this reason that they understand.