Patristic Wisdom: Looking to the Tenth Sunday after Pentecost

When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities. And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. When it was evening, His disciples came to Him, saying, “This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food.” But Jesus said to them, “They do not need to go away. You give them something to eat.” And they said to Him, “We have here only five loaves and two fish.” He said, “Bring them here to Me.” Then He commanded the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. Now those who had eaten were about five thousand men, besides women and children. (Matthew 14:13–21)

They announce the death of the Baptist to the Savior. When He hears about it, He withdraws to a desert place. He did this not because, as some think, He feared death, but to spare his enemies from adding one murder to another, or in order to postpone His own death to the day of Passover, on which, for the sake of a sacred mystery, a lamb is sacrificed and the doorposts of believers are sprinkled with blood. Or He withdrew in order to offer to us an example of avoiding the rashness of those who hand themselves in of their own accord. For not everyone perseveres with the same constancy in the tortures to which they offer themselves to be tortured. This is why in another passage He gives the command: “When they persecute you in one city, flee to another.” It was also nicely stated by the evangelist: “He withdrew to a desert place,” not “He fled.” In other words, Jesus was avoiding his persecutors; He did not fear them.…

Everything here is full of mysteries. He withdraws from Judea, He comes to a desert place, crowds follow Him, having left their cities, Jesus goes out to them, He has compassion on the crowd, He heals their diseases, and He does this not in the morning, not in the advancing day, not at noon, but in the evening, when the sun of justice has set.

They do not need to seek different kinds of foods and to buy unknown bread for themselves, when they have the heavenly Bread with them. “You give them something to eat.” He invites the apostles to the breaking of the bread, that the greatness of the sign may become more widely known to those who testify that they do not have any.…

He looked up to heaven that He might teach them to keep their eyes focused there. He then took in hand five loaves of bread and two fish; He broke the loaves and gave the food to the disciples. By the breaking of the bread, He makes it into a seedbed of food—for if the bread had been left intact and not pulled apart and broken into pieces, they would have been unable to feed the great crowds of men, women and children. The law with the prophets are therefore pulled apart and broken into pieces. Mysteries are made manifest, so that what did not feed the multitude of people in its original whole and unbroken state now feeds them in its divided state.

Jerome, Commentary on Matthew 2.14.13,15–16,19

Patristic Wisdom: Looking to the Ninth Sunday after Pentecost

“Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it. Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.” Jesus said to them, “Have you understood all these things?” They said to Him, “Yes, Lord.” Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.” (Matthew 13:44–52)

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,” 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.

Gregory the Great, Forty Gospel Homilies 11.1

Patristic Wisdom: Looking to the Eighth Sunday after Pentecost

Another parable He put forth to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ He said to them, ‘An enemy has done this.’ The servants said to him, ‘Do you want us then to go and gather them up?’ But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.”’” … Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, “Explain to us the parable of the tares of the field.” He answered and said to them: “He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Matthew 13:24–30, 36–43)

But while people are asleep, they do not act according to the command of Jesus, “Watch and pray that you enter not into temptation.” At that point the devil on the watch sows what are called tares—that is, evil opinions—over and among the good seeds that are from the Word. According to this, the whole world might be called a field, and not the church of God only. For the Son of Man sowed the good seed throughout the entire world, but the wicked one sowed tares—that is, evil words—which, springing from wickedness, are children of the evil one.

Origen, Commentary on Matthew 10.2

The words the Lord spoke—“Lest gathering the weeds you root up the wheat along with them”—leave room for repentance. We are advised not to be quick in cutting off a fellow believer, for it may happen that one who has been corrupted today by evil may recover his senses tomorrow by sound teaching and abide by the truth. And that which follows, “Let both grow together until the harvest,” seems to be contrary to the other precept: “Put away evil from your midst,” whereby there must be no fellowship with those who are called believers but who are adulterers and fornicators. If uprooting is forbidden and patience must be kept until harvest time, how are some people to be removed from our midst? Between wheat and weeds there is something called darnel, when the plant is in its early growth and there is no stalk yet. It looks like an ear of corn, and the difference between them is hardly noticeable. The Lord therefore advises us that we should not be quick to judge what is doubtful but should leave judgment up to God. So when the day of judgment comes, He may not cast out from the body of saints those who are suspected of misdeeds but those who are obviously guilty. As to His words that the bundles of weeds are to be consigned to the fire and the wheat is to be gathered in the barn, it is clear that all heretics and hypocrites are to be burned in the fires of hell. But the holy ones, who are called wheat, are to be gathered up in barns—that is to say, heavenly mansions.

Jerome, Commentary on Matthew 2.13.29–30

Patristic Wisdom: Looking to the Seventh Sunday after Pentecost

On the same day Jesus went out of the house and sat by the sea. And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. Then He spoke many things to them in parables, saying: “Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came and devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched, and because they had no root they withered away. And some fell among thorns, and the thorns sprang up and choked them. But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!”… “Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty.” (Matthew 13:1–9, 18–23)

Now these things Jesus said, showing that He preached to all without grudging. For the sower makes no distinction in the land submitted to him but simply and indifferently casts his seed. So He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly. He plants His seed among all, fulfilling His part. Although foreknowing the results, it is within his power to say, “What ought I to have done that I have not done?” And the prophets speak of the people as of a vine: “For my beloved had a vineyard” and “He brought a vine out of Egypt.” His concern is with sowing the seed. What is this illustrating? That obedience now will be quick and easier and will presently yield its fruit.

But when you hear once again that “the sower went forth to sow,” do not think of it as a needless repetition. For the sower frequently goes forth for some other act also, either to plow, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter. But now he is going forth to sow. Now tell me how the greater part of the seed was lost? Not through the sower but through the ground that received it. The soul was unreceptive.

Note that Jesus does not say: The careless received some seed and lost it, the rich received other seed and choked it, and the superficial received some seed and betrayed it. It is not His intention to rebuke them severely, lest He should cast them into despair. Christ leaves the reproof to the conscience of his hearers. Remember also in the parable of the net that much was gathered in that was unprofitable.

But He speaks this parable as if to anoint His disciples and to teach them that they are not to be despondent even though those lost may be more than those who receive the word. It was with this same ease that the Lord Himself continued to sow, even He who fully foreknew the outcomes.

But why would it be reasonable to sow among thorns or on rocks or on the pathway? With regard to the seeds and the earth it cannot sound very reasonable. But in the case of human souls and their instructions, it is praiseworthy and greatly to be honored. For the farmer might be laughed at for doing this, since it is impossible for a rock to bear fruit. It is not likely that the path will become anything but a path or the thorns anything but thorns. But with respect to the rational soul, this is not so predictable. For here there is such a thing as the rock changing and becoming rich land. Here it is possible that the wayside might no longer be trampled upon or lie open to all who pass by but that it may become a fertile field. In the case of the soul, the thorns may be destroyed and the seed enjoy full security. For had it been impossible, this sower would not have sown. And if the reversal did not take place in all, this is no fault of the sower but of the souls who are unwilling to be changed. He has done His part. If they betrayed what they received of Him, He is blameless, the exhibitor of such love to humanity.

But mark this carefully: there is more than one road to destruction. There are differing ones, and wide apart from one another. For they who are like the wayside are the coarse-minded and indifferent and careless; but those on the rock such as fail from willed weakness only.

John Chrysostom, Homily on the Gospel of Matthew 44.4–-5

Patristic Wisdom: Looking to the Sixth Sunday after Pentecost

At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight. All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” (Matthew 11:25–30)

Jesus praises and glorifies the Father, who had foreseen the entire trajectory of the Word first to the Jews and then to the Gentiles. Our Lord here gives thanks to his Father, the Lord of heaven and earth, for his mission in becoming incarnate in the form of a servant. He speaks about the Father's good pleasure now to hide this mystery about himself from Israel, which might be expected to be wise, and to reveal it to the Gentiles, who were until now without understanding. It is thereby demonstrated that God did not forget to fulfill his purpose, nor did Christ's coming fail in its appointed end. These things indeed have happened, God knowing them beforehand and having commanded beforehand the repentance of grace.

Origen, Fragment 239

Let no one think there is anything in Him less than what there is in God. The Lord says that all things have been committed to Him by the Father, that He is known to the Father alone, that the Father is known to Him alone and to whomever the Lord wishes to reveal Him. He will reveal the Father’s will to whoever asks. By this revelation He teaches that there is the same substance of both Father and Son within their mutual knowledge. Whoever knows the Son will likewise know the Father in the Son because all things have been committed to the Son by the Father. So too, there is nothing known to the Father alone that has not been committed to the Son. For what is of the Father is known only to the Son. In this mystery of mutual knowledge, we understand that there is nothing in the Son that is unknown to the Father.

Finally, He calls to Himself those who labor under the difficulties of the Law and those burdened with worldly sins. He promises to relieve their labor and their burden if only they take up His yoke. In other words, they ought to accept the teaching of His commandments and come to Him through the mystery of His cross, because He is humble and meek in heart and they will find rest in their souls. By establishing the appeal of his pleasant yoke and the attractions of a light burden, He grants to believers knowledge of His goodness that He alone knows in the Father. And what is more pleasant than His yoke? What is lighter than His burden? By these we become worthy of approval, we abstain from wickedness, we desire to do good, we refuse to do evil, we love all people, we hate no one, we attain eternity. We are not infatuated with the present times; we are unwilling to bring upon another the trouble which we ourselves would not wish to endure.

Hilary of Poitiers, Commentary on Matthew 11.12–13