Saint Matthew - Chapter 13
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| The Hidden Treasure. J-J Tissot |
Then shall the just shine as the sun, in the kingdom of their Father. He that hath ears to hear, let him hear.
Then shall the righteous, &c. Then, because now, says Remigius the just shine for an example to others; but then they shall shine as the sun for the praise of God. He alludes to Daniel 12:3: “They that are learned (Heb. mascilim, i.e., wise and prudent—such, namely, as shall live wisely and prudently) shall shine as the splendour of the firmament; and they that shall instruct many to justice, as the stars for everlasting eternities.” See what I have there said. From this passage some heretics were of opinion, that in the resurrection our bodies will be transformed into globes, so as to be like the solar orb. The emperor Justinian ascribes this heresy to Origen, and condemns it. (See Baronius, tom. 7, A. C. 538, pp. 289 and 293.)
[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.
The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.
The kingdom of Heaven is like, &c. For he who knows that a treasure is lying hid in any place, and buys the place, becomes the master of the treasure, and is not bound to point it out to the former owner, but may use his knowledge for his own advantage by buying the field for as much as it is worth by common estimation; with which the hid treasure has nothing to do.
Which when a man has found. The Greek has the Aorist, εὑρὼν.
Observe: Christ, in the preceding four parables (namely, of the Sower, of the Seed, of the Grain of Mustard, and of Leaven) has declared the nature, power, and efficacy of the Gospel; now, in the two following parables, of the Treasure, and of the Pearl, He declares its price, how great it is, that all things are deservedly counted as loss in comparison of it. So SS. Chrysostom, Hilary, and others. In a similar way, Wisdom is spoken of by Solomon in the Proverbs (8:11, 19): “For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.”
Literally. By this treasure S. Jerome understands Christ Himself; and S. Augustine, Holy Scripture. (Quest in Matt. q. 13). “For when anyone has attained partly to the understanding of it, he feels great mysteries lie hid in it, and he sells all he has, and buys it; that is, by despising things temporal, he procures rest for himself, that he may be rich in the knowledge of God.”
Tropologically. S. Gregory, by the treasure, understands heavenly desire. He says: “The treasure being found is hid that it may be preserved, because it is not enough for a man to guard the zeal of his heavenly desire from the wicked spirits, who does not hide the same from the praise of men. In this present life we are, as it were, in a road, by which we are going to our country. Wicked spirits, like robbers, beset our path. He, therefore, who openly carries his treasure in the way desires to be robbed of it.”
Saint Luke - Chapter 9
And Jesus said to him: Let the dead bury their dead: but go thou, and preach the kingdom of God.
[61] Et ait alter : Sequar te Domine, sed permitte mihi primum renuntiare his quae domi sunt.
And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.
And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. This verse has been variously explained.
1. Suffer me to give notice to my parents and to consult with them; for he was doubtful what he should do. But Christ would not grant his request, because parents very often do not approve of the higher life, and sometimes dissuade their children from adopting it. Titus.
2. Suffer me to tell my parents of my intention, that knowing what is become of me, they may neither be anxious about me, nor come to seek me. S. Augustin (serm. vii. De verbis Domini) and Toletus.
3. S. Basil (Constit. cap. xxi.) thinks that the man, like the one who preceded him, was a disciple, and that he only sought permission to say farewell to his friends, as about to return to them no more. The Syriac favours this interpretation, and translates, “Let me go to salute, i.e. to bid farewell to my family at home, and I will come again.”
4. The best rendering is that of the Vulgate, which for “them” substitutes “those things.” Let me go bid “those things” farewell. Give me time to dispose of my property at home, and divide it amongst my brethren and kinsmen; for this is the true meaning of the Greek word ἀποτάξασθαι. Hence the Arabic has, “Suffer me to make division amongst my friends at home.” So also S. Augustin, Maldonatus, and others.
[62] Ait ad illum Jesus : Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei.
Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God.
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| The Man at the Plough. J-J Tissot |
''The husbandman represented in our picture is doubly at fault. He is not only looking back and as a result deviating from his furrows, but he is sinning against an ordinance of the Jewish Law, which says:
[10] Non arabis in bove simul et asino.
Thou shalt not plough with an ox and an ass together.
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In a passage in the second Epistle to the Corinthians, Chapter VI, Saint Paul applies the passage quoted above to the relations between the Christians and the Gentiles: '' [From Tissot's commentary]
[14] Nolite jugum ducere cum infidelibus. Quae enim participatio justitiae cum iniquitate? aut quae societas luci ad tenebras?Christ in this very remarkable verse points out the way of perfection, and endeavours to withdraw the man from his own anxiety for his friends and possessions, in order that he might give himself up wholly to God. Especially as there was danger lest, delayed in the disposal of his property, or impressed with the value of his possessions, he might change his purpose, and like many others, lose the hope of his calling. And again, there was no need of his presence, for his brethren and kinsfolk could divide his property without him.
Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?[15] quae autem conventio Christi ad Belial? aut quae pars fideli cum infideli?
And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?[16] qui autem consensus templo Dei cum idolis? vos enim estis templum Dei vivi, sicut dicit Deus : Quoniam inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus, et ipsi erunt mihi populus.
And what agreement hath the temple of God with idols? For you are the temple of the living God; as God saith: I will dwell in them, and walk among them; and I will be their God, and they shall be my people.[17] Propter quod exite de medio eorum, et separamini, dicit Dominus, et immundum ne tetigeritis :
Wherefore, Go out from among them, and be ye separate, saith the Lord, and touch not the unclean thing:[2 Cor VI]
Thus James and John, when they were called, left their father and their nets, and straightway followed Christ, S. Matt. 4:20. But on the other hand Elisha (1 Kings 19:20) was permitted to bid farewell to his father and mother, apparently because there was in his case little danger of his being forgetful of his call. Hence S. Basil saith (serm. 1 De Baptism): He looks back who delays, however briefly, that obedience which is to be rendered at once and promptly to the call of God.
Hence of the cherubim we read (Ezek. 1:12), “They went every one straight forward: they turned not when they went.” Whereon S. Gregory says the winged creatures, i.e. holy preachers, turn not as they go, because they are passing through earthly things to heavenly; and therefore no more return to these things which they have left behind. For to seek in heart and mind after better things is, as it were, to advance or go along a certain road. Hence S. Paul, Phil. 3:13, 14: “Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” And to the bride it is said, “Forget thine own people and thy father’s house,” Ps. 45:10.
Hence also S. Augustin (serm. 7 De verbis Domini) says, “The east calleth thee, and thou turnest to the west.”
Figuratively, says Bede, he putteth his hand to the plough, who by the Cross of Christ, as if by an instrument of remorse, wears away the hardness of his heart, and opens it to bear the fruit of good works. But he must not look back like Lot’s wife to the things which he has left, and if the follower of the Lord, who wishes to bid farewell to them which are at home, is worthy of reproach, what will become of them, who for no sufficient reason visit the houses of those whom they have left in the world? For the frequent looking back on the things which we have forsaken, by force of habit draws us again to our past way of life. For practice, by which habits are formed, is very powerful; and habits become a second nature, which it is difficult to do away with or change. For it rapidly returns to itself.
See also the copious explanation of Suarez, “De voto, lib. 1. cap. ii.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
Ad Jesum per Mariam
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