Matthew § 52e

The Lord clearly points out that he is the sower of good seeds. He does not cease to sow in this world as in a field. God's word is like good seed in the hearts of people, so that each of us according to the seeds sown in us by God may bear spiritual and heavenly fruit.

(Verses 24 onwards) He proposed another parable to them, saying: The kingdom of heaven is like a man who sowed good seed in his field. But while people were sleeping, his enemy came and sowed weeds among the wheat, and went away. When the plants sprouted and produced grain, then the weeds also appeared. So the servants of the householder came and said to him: Master, did you not sow good seed in your field? And so, where does it get the weeds? And he said to them: An enemy has done this. The servants said to him: Do you want us to go and gather them up? And he said: No, lest while you gather up the weeds, you root up the wheat with them. Allow both to grow together until the harvest, and at harvest time I will say to the reapers: Gather up first the weeds, and bind them in bundles to burn them; but gather the wheat into my barn. This is the second parable with its interpretation not immediately stated, but delivered after other parables were interjected. For here it is proposed, and afterwards the crowds having been dismissed, they come to his house, and his disciples come up to him, asking: Explain to us the parable of the weeds of the field, and the rest. Therefore, we ought not to seek with hasty desire of understanding before his knowledge, what is to be explained by the Lord.

He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not 'a second parable,' but another; for had He said 'a second,' we could not have looked for a third; but another prepares us for many more.

What is the difference between this, and the parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretells it also, after having taught them why He speaks in parables. The former parable then means their not receiving Him; this, their receiving corrupters. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat.

Then He mentions also the manner of his device. For "while men slept," saith He. It is no small danger, which He hereby suspends over our rulers, to whom especially is entrusted the keeping of the field; and not the rulers only, but the subjects too.

And He signifies also that the error comes after the truth, which the actual event testifies. For so after the prophets, were the false prophets; and after the apostles, the false apostles; and after Christ, Antichrist. For unless the devil see what to imitate, or against whom to plot, he neither attempts, nor knows how. Now then also, having seen that "one brought forth a hundred, another sixty, another thirty," he proceeds after that another way. That is, not having been able to carry away what had taken root, nor to choke, nor to scorch it up, he conspires against it by another craft, privily casting in his own inventions.

And what difference is there, one may say, between them that sleep, and them that resemble the wayside? That in the latter case he immediately caught it away; yea, he suffered it not even to take root; but here more of his craft was needed.

And these things Christ saith, instructing us to be always wakeful. For, saith He, though thou quite escape those harms, there is yet another harm. For as in those instances "the wayside," and "the rock," and "the thorns," so here again sleep occasions our ruin; so that there is need of continual watchfulness.

Something like this took place even at the beginning. Many of the prelates, I mean, bringing into the churches wicked men, disguised heresiarchs, gave great facility to the laying that kind of snare. For the devil needs not even to take any trouble, when he hath once planted them among us.

And how is it possible not to sleep? one may say. Indeed, as to natural sleep, it is not possible; but as to that of our moral faculty, it is possible.

After this He points out the thing to be superfluous too, not hurtful only; in that, after the land hath been tilled, and there is no need of anything, then this enemy sows again; as the heretics also do, who for no other cause than vainglory inject their proper venom.

Consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatever good things are sown in the human soul, these are the offspring of the kingdom of God. They have been sown by God the Word who was in the beginning with God. Wholesome words about anything are children of the kingdom.

And it should be noted that, when He says, Sowed good seed, He intends that good will which is in the elect; when He adds, An enemy came, He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, An enemy hath done this, He recommends to us patience; when He says, Lest haply in gathering the tares, &c. He sets us an example of discretion; when He says, Suffer both to grow together till the harvest, He teaches us long-suffering; and, lastly, He inculcates justice, when He says, Bind them into bundles to burn.

Here He calls the Son of God Himself the kingdom of heaven; for He saith, The kingdom of heaven is like unto a man that sowed good seed in his field.

In the previous parable He spoke of the fourth part of the seed which fell on the good soil, while in this parable He shows that the enemy does not allow even that part which fell on good soil to remain incorrupted, because we sleep and grow indolent. The field, then, is the world, or, each one's soul. The sower is Christ. The good seed is good people, or, good thoughts. The tares are heresies, or, evil thoughts. The one who sows them is the devil. The men who were sleeping are those who by their indolence give entry to heretics and evil thoughts. The servants are the angels, who are indignant that there are heresies or any wickedness in the soul, and wish to seize and cut off from this life the heretics and those who think evil thoughts. But God does not allow the heretics to be destroyed by wars, lest the righteous suffer and be destroyed along with them. Likewise, neither does God wish to cut down a man on account of his evil thoughts, lest the wheat be destroyed along with them. If, for example, Matthew had been cut down while he was a tare, the wheat of the word which was later to spring up from him would have been cut down with him. Similarly with Paul and the thief. While they were tares they were not cut down, but were permitted to live so that later their virtue might grow. Therefore He says to the angels, At the end of the world you will gather the tares, namely, the heretics. But how? Into bundles, that is, binding them hand and foot. For at that time a man will no longer be able to do anything, but all his power to act will be bound. The wheat, namely, the saints, will be gathered by the angelic reapers into heavenly granaries. So it is with the evil thoughts which Paul had when he persecuted: they were burnt in the fire which Christ came to light upon the earth, while the wheat, that is the good thoughts, was gathered into the granaries of the Church.

Above he set down a parable in which the impediment to the evangelical doctrine from an extrinsic cause was shown; here another parable is set down, in which the impediment to hearing the doctrine that is from an intrinsic cause is set down, because in this parable those things are drawn to us by which minds are accustomed to be preoccupied. First, therefore, he teaches about the origin of good and evil; secondly, about their progress; thirdly, about their end. The second is at and when the blade was sprung up etc. The third at and in the time of the harvest I will say to the reapers etc. Regarding the first, two things are noted. First, about the origin of good; secondly, of evil, at but while men were asleep etc. He says therefore, he proposed another parable to them. And to whom? To them. I say not to the apostles only, but also to the crowds. Hence, when he had expounded the first parable in the boat to the apostles, he turned to the crowds. Another: not a second; because he proposed not only two parables, but several; whereas "the other" is said of one of two. But he set down several, so as to provide for diverse dispositions. For some are moved by one thing, and some by another. The kingdom of heaven is likened to a man who sowed good seed in his field. In the kingdom are contained the king and those who are ruled: and these are heavenly men, who have been made equal to the angels; Psalm 90:11: he has given his angels charge over you, to keep you in all your ways etc. A man who sowed good seed. Three parables are set down consecutively about seed. The first about seed that is sown; the second about seed that is introduced; the third about seed that is multiplied. According to the intention of the letter, seed is taken differently here than above. For the seed that is sown in a man is the word of God, as is found in Luke 22. But here the man himself, in whom the seed is sown, is what is meant. And this is clear, because below he says that this seed is the children of the kingdom; hence no other exposition should be made than the one the Lord himself made. And it is called seed, because just as seed is the beginning of propagation, so good men are the foundation of the entire faith; hence from the apostles the whole Church sprouted forth. Hence Isaiah 1:9: unless the Lord of hosts had left us seed, we had been as Sodom. And this was good seed, concerning which Isaiah 6:13 says: the holy seed shall be what stands therein. Christ sowed this, and where? In his field, i.e., in the world. For the world is called a field, in which there are good and evil, which the Lord brought forth by creation; hence John 1:10: the world was made through him. And Psalm 49:11: the beauty of the field is with me.

(Quaest. in Matt. q. 11.) He says, While men slept, for while the heads of the Church were abiding in supineness, and after the Apostles had received the sleep of death, then came the Devil and sowed upon the rest those whom the Lord in His interpretation calls evil children. But we do well to enquire whether by such are meant heretics, or Catholics who lead evil lives. That He says, that they were sown among the wheat, seems to point out that they were all of one communion. But forasmuch as He interprets the field to mean not the Church, but the world, we may well understand it of the heretics, who in this world are mingled with the good; for they who live amiss in the same faith may better be taken of the chaff than of the tares, for the chaff has a stem and a root in common with the grain. While schismatics again may more fitly be likened to ears that have rotted, or to straws that are broken, crushed down, and cast forth of the field. Indeed it is not necessary that every heretic or schismatic should be corporally severed from the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the multitude, which when they do, then are they expelled. When then the Devil had sowed upon the true Church divers evil errors and false opinions; that is to say, where Christ's name had gone before, there he scattered errors, himself was the rather hidden and unknown; for He says, And went his way. Though indeed in this parable, as we learn from His own interpretation, the Lord may be understood to have signified under the name of tares all stumbling-blocks and such as work iniquity.

Understand that the men who are asleep are the leaders of the Churches. Do not welcome servants of the household of the father except for the angels, who daily see the Father's face (Matt. XVIII). But the devil is called the enemy of man because he stopped being God. And it is written of him in the ninth psalm: Arise, O Lord, let not man prevail (Psalm IX, 20). Therefore, let the one who is placed over the Church not sleep, lest through his negligence the enemy sows weeds, that is, the dogmas of heretics.

The Devil is called a man that is an enemy because he has ceased to be God; and in the ninth Psalm it is written of him, Up, Lord, and let not man have the upper hand. (ver. 19) Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics.

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.

So that you need not be afraid to ascribe to him the mastery and dominion over that second, later, and deteriorated nature (of which we have been speaking), when you read of him as "the sewer of tares, and the nocturnal spoiler of the crop of corn.

But while men were asleep etc. Having treated the origin of good, here he treats of the origin of evil. And first the occasion of the evil inflicted is set down; secondly, the manner. And first a twofold occasion is set down: one on the part of the guardians, the second on the part of the sower. On the part of the guardians he says, but while men were asleep etc., i.e., the overseers of the human race, who were appointed to guard, were sleeping, namely, by the sleep of death. The holy apostles, namely, who knew that heretics had mingled themselves with the wheat in the Church; hence Paul says: I know that after my departure ravening wolves will enter in among you, not sparing the flock. Then another occasion is set down; hence he says, his enemy came etc., i.e., the devil; Psalm 73:23: the pride of them that hate you ascends continually: of those who hate you, i.e., of the demons. Now this enmity is according to the perversity of the will. But there is a question. Is it true that any creature hates God? It should be said that love is only of a thing known. Now God can be known in two ways: in himself, or in his effects. In himself, it is impossible that he not be loved; for whatever is loved is loved under the aspect of good. Since therefore he is the first goodness, he cannot be hated. But in his effects, it is not impossible. For the demons, insofar as they exist, love him from whom they are; but certain effects displease them, namely, that they are punished against their will, that they do not punish men according to their will, and similar things. There follows the manner: and oversowed cockle. The individual words have great significance. Let us see therefore what is sown and what the manner is. What is sown is cockle, which is similar to wheat and is called darnel. What is signified by the cockle? The children of wickedness, and all who love iniquity, especially heretics. There are three kinds of evil persons: wicked Catholics, schismatics, and heretics. Wicked Catholics are signified by the chaff, concerning which it was said above in chapter 3:12: the chaff he will burn with fire. Schismatics by the husks. Heretics by the cockle. They are sown therefore in the field, i.e., in this world. Likewise, cockle has a resemblance to wheat; so these men put on an appearance of goodness, as is found in 1 Timothy 1:7: desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm. And note that above it says he sowed, and here it does not; because Catholics existed before heretics. For the devil, seeing the Church expand, envied it and sowed what was corruptive, and stirred the hearts of heretics so as to do greater harm; hence they went out from us, according to what is found in 1 John 2:19, but they were not of us, for if they had been of us, they would no doubt have remained with us. Likewise, he says in the midst of the wheat. The devil does not care that some are heretics among the Gentiles, because he possesses them all, but in the midst of the wheat and the faithful people. And this is what is said in Job 4:18: and in his angels he found wickedness. And Augustine says that no society is so good that there is not someone wicked in it; hence in the company of the apostles one was wicked, namely, Judas. Likewise, he says, and went his way: where the malice of the devil is signified. He went his way, i.e., he made himself hidden. For when he instigates, he does not always cooperate; for if everything were to succeed according to his wish, he could easily be discerned; therefore he sometimes yields to his own malice; Psalm 9:9: he lies in ambush in secret, like a lion in his den.

The Lord points out that our foe the devil sows the weeds of his wickedness and malice to choke the seed of God in us. Thus he says, "But while men were asleep, his enemy came and sowed weeds among the wheat and went away." The Lord indicates that the devil sows weeds among sleeping people—that is, among those who through negligence are overcome by their infidelity as in a kind of lethargy and fall asleep amid the divine injunctions. The apostle says concerning them: "For they who sleep, sleep at night, and they who are drunk, are drunk at night. Therefore let us not sleep as do the rest, but let us be wakeful and sober."Those foolish virgins about whom we read in the Gospel, weighed down by their lethargy and infidelity, not having taken oil for their vessels, were unable to go forth and meet the bridegroom. Hence it is always uppermost in the mind of this devil—the enemy of the human race—to sow weeds among the wheat. But he who awaits the Lord faithfully, once the sleep of infidelity has been banished from him, will not be bothered by this nighttime sower.… According to the Lord's interpretation, the good seed represents the children of the kingdom and the weeds represent the wicked children.

And not by this only, but by what follows likewise, He depicts exactly all their acting. For, "When the blade was sprung up," saith He, "and brought forth fruit, then appeared the tares also;" which kind of thing these men also do. For at the beginning they disguise themselves; but when they have gained much confidence, and some one imparts to them the teaching of the word, then they pour out their poison.

Consequently, the progress of good and evil is treated. And when the blade was sprung up. And that you may understand, three things are considered. First, the manifestation of the good from the evil is set down; secondly, the zeal of the good against the evil; thirdly, tolerance. He says therefore, when the blade had sprung up and had brought forth fruit, then appeared the cockle also etc. For at the beginning, when it is sown, it does not appear, but when the blade grows. And this can be referred to both, both to the wheat and to the cockle. Augustine expounds it of the wheat, because when a man is small, he cannot discern; but when he grows and bears fruit and becomes spiritual, then he knows; 1 Corinthians 2:15: the spiritual man judges all things. Chrysostom expounds it of the cockle, because at first it does not appear, because heretics at first hide their teaching, because first they say and preach certain good things to the laity, and afterwards introduce certain evil things about the clergy, which are willingly heard; and so they turn the people away from love of the clergy, and so consequently from the Church. But afterwards, when they gain acceptance for their doctrine, they manifest their malice. For at first they say nothing but mild things, but afterwards they manifest themselves and their doctrine, which is understood by the wine; concerning which wine Proverbs 23:31 says: it goes in pleasantly, but in the end it will bite like a serpent.

Therefore, the Lord explained to us what he proposed. See what we choose to be in his field: see what kind of people the harvest finds us to be. For the field, which is the world, is the Church spread throughout the world. Whoever is wheat, let him persevere unto the harvest; whoever are tares, let them be changed into wheat. For this is the difference between humans and true grains and true tares, because those in the field, what is grain is grain; what are tares are tares. However, in the field of the Lord, that is the Church, sometimes what was wheat turns into tares; and sometimes what were tares change into wheat: and no one knows what will happen tomorrow. Therefore, the laborers indignant with the paterfamilias, when they wanted to go and remove the tares, were not permitted; for they wanted to remove them, but were not allowed to separate the tares. They did what they were capable of, they reserved the separations for the angels. And indeed, they did not wish to reserve the separations of the tares for the angels; but the paterfamilias, who knew all and that a separation was to be sent, commanded them to tolerate the tares, not to separate them: "No," he said—when they had said: "Do you want us to go and gather them?"—"no: lest perhaps, when you would gather the tares, you uproot the wheat with them." Therefore, Lord, will tares also be with us in the barn? "At the time of harvest," I will say to the reapers: "Gather first the tares, and bind them in bundles to burn them"; tolerate in the field what you will not have with you in the barn.

(Quaest. in Matt. q. 12.) Or otherwise; When a man begins to be spiritual, discerning between things, then he begins to see errors; for he judges concerning whatsoever he hears or reads, whether it departs from the rule of truth; but until he is perfected in the same spiritual things, he might be disturbed at so many false heresies having existed under the Christian name, whence it follows, And the servants of the householder coming to him said unto him, Didst thou not sow good seed in thy field? whence then hath it tares? Are these servants then the same as those whom He afterwards calls reapers? Because in His exposition of the parable, He expounds the reapers to be the Angels, and none would dare to say that the Angels were ignorant who had sowed tares, we should the rather understand that the faithful are here intended by the servants. And no wonder if they are also signified by the good seed; for the same thing admits of different likenesses according to its different significations; as speaking of Himself He says that He is the door, he is the shepherd.

But wherefore doth He bring in the servants, telling what hath been done? That He may pronounce it wrong to slay them.

And He calls him "an enemy," because of his harm done to men. For although the despite is against us, in its origin it sprang from his enmity, not to us, but to God. Whence it is manifest, that God loves us more than we love ourselves.

And see from another thing also, the malicious craft of the devil. For he did not sow before this, because he had nothing to destroy, but when all had been fulfilled, that he might defeat the diligence of the Husbandman; in such enmity against Him did he constantly act.

And mark also the affection of the servants. I mean, what haste they are in at once to root up the tares, even though they do it indiscreetly; which shows their anxiety for the crop, and that they are looking to one thing only, not to the punishment of that enemy, but to the preservation of the seed sown. For of course this other is not the urgent consideration.

Wherefore how they may for the present extirpate the mischief, this is their object. And not even this do they seek absolutely, for they trust not themselves with it, but await the Master's decision, saying, "Wilt Thou?"

They came to the Lord not with the body, but with the heart and desire of the soul; and from Him they gather that this was done by the craft of the Devil, whence it follows, And he saith unto them, An enemy hath done this.

And the servants of the master of the house came etc. Here the zeal of the good against the evil is set down. And first they inquire about the origin of the evil; secondly, they are moved by zeal for the extirpation of the evil, at and the servants said etc. He says, and they came etc. First, let us see who these servants are. Below he speaks of the reapers; but these are not servants, but angels. These are good men: and this is not unfitting, since the Lord is called both the door and the doorkeeper. And the servants came, by faith; Psalm 33:6: come to him and be enlightened. They said: Lord, did you not sow good seed in your field? Did not the apostles sow good doctrine? Indeed they did. God saw all the things that he had made, and they were very good, Genesis 1:31. From where then does it have cockle? A similar question is found in Jeremiah 2:21: I planted you a chosen vineyard; how then are you turned unto me into the depraved ways of a strange vineyard?

(ubi sup) And when the servants of God knew that it was the Devil who had contrived this fraud, whereby when he found that he had no power in open warfare against a Master of such great name, he had introduced his fallacies under cover of that name itself, the desire might readily arise in them to remove such men from out of human affairs if opportunity should be given them; but they first appeal to God's justice whether they should so do; The servants said, Wilt thou that we go and gather them out?

As I said before, we must adapt our faith to those things that the Lord explained. Those things which he did not mention and which he left to our intelligence will be briefly touched on here. Think of those who were asleep as signifying the teachers of the different churches. Think of the householder's servants as none other than the angels who daily look upon the Father's face. Think of the enemy who sowed the weeds as the devil because he wanted to be a god.

The Lord answers, and he said to them: an enemy has done this. And note that this is not from the original creation, but is what exists in men from the devil; Wisdom 2:24: by the envy of the devil, death came into the world. The devil is called a man on account of his falling away from divinity; Psalm 9:20: arise, O Lord, let not man be strengthened. This man is called an enemy on account of his consummate malice; Genesis 3:15: I will put enmities between you and him. And the servants said. Here it is said that the servants are moved by zeal for the extirpation of the evil. Will you that we go and gather it up? Two praiseworthy things are said of them here: that they are moved to destroy evil; 1 Corinthians 5:13: put away the evil one from among yourselves. Likewise, another praiseworthy thing, that they did not wish to do this of their own initiative, but by the command of the Lord; hence Tobit 4:20: bless God at all times, and let all your counsels abide in him.

The workers of the householder wanted to go and gather up the weeds, but they were not allowed to do so. Though they indeed wanted to gather them up, they were not allowed to separate the weeds. They did what they were suited for and left it to the angels to do the separation. At first they were unwilling to leave the separation of the weeds up to the angels. But the householder, who knew them all and saw that a separation was necessary, ordered them to put up with the weeds and not to separate them. In answer to their words, "Do you want us to go and gather them up?" he replied, "No, lest in gathering the weeds you root up the wheat along with them." "Therefore, Lord, will the weeds also be with us in the barn?" "At harvest time I will say to the reapers, 'Gather up first the weeds, and bind them in bundles to burn. Allow what you do not have with you in the barn to grow in the field.' "

(Quaest. in Matt. q. 12.) Wherein He renders them more patient and tranquil. For this He says, because good men while yet weak, have need in some things of being mixed up with bad, either that they may be proved by their means, or that by comparison with them they may be greatly stimulated and drawn to a better course. Or perhaps the wheat is declared to be rooted up if the tares should be gathered out of it, on account of many who though at first tares would, after become wheat; yet they would never attain to this commendable change were they not patiently endured while they were evil. Thus were they rooted up, that wheat which they would become in time if spared, would be rooted up in them. It is then therefore He forbids that such should be taken away out of this life, lest in the endeavour to destroy the wicked, those of them should be destroyed among the rest who would turn out good; and lest also that benefit should be lost to the good which would accrue to them even against their will from mixing with the wicked. But this may be done seasonably when, in the end of all, there remains no more time for a change of life, or of advancing to the truth by taking opportunity and comparison of others' faults; therefore He adds, Let both grow together until the harvest, that is, until the judgment.

(Cont. Ep. Parm. iii. 2.) For when any one of the number of Christians included in the Church is found in such sin as to incur an anathema, this is done, where danger of schism is not apprehended, with tenderness, not for his rooting out, but for his correction. But if he be not conscious of his sin, nor correct it by penitence, he will of his own choice go forth of the Church and be separated from her communion; whence when the Lord commanded, Suffer both to grow together till the harvest, He added the reason, saying, Lest when ye would gather out the tares ye root up the wheat also. This sufficiently shows, that when that fear has ceased, and when the safety of the crop is certain, that is, when the crime is known to all, and is acknowledged as so execrable as to have no defenders, or not such as might cause any fear of a schism, then severity of discipline does not sleep, and its correction of error is so much the more efficacious as the observance of love had been more careful. But when the same infection has spread to a large number at once, nothing remains but sorrow and groans. Therefore let a man gently reprove whatever is in his power; what is not so let him bear with patience, and mourn over with affection, until He from above shall correct and heal, and let him defer till harvest-time to root out the tares and winnow the chaff. But the multitude of the unrighteous is to be struck at with a general reproof, whenever there is opportunity of saying aught among the people; and above all when any scourge of the Lord from above gives opportunity, when they feel that they are scourged for their deserts; for then the calamity of the hearers opens their ears submissively to the words of their reprover, seeing the heart in affliction is ever more prone to the groans of confession than to the murmurs of resistance. And even when no tribulation lays upon them, should occasion serve, a word of reproof is usefully spent upon the multitude; for when separated it is wont to be fierce, when in a body it is wont to mourn.

(Ep. 93. 17.) This indeed was at first my own opinion, that no man was to be driven by force into the unity of Christ; but he was to be led by discourse, contended with in controversy, and overcome by argument, that we might not have men feigning themselves to be Catholics whom we knew to be declared heretics. But this opinion of mine was overcome not by the authority of those who contradicted me, but by the examples of those that showed it in fact; for the tenor of those laws in enacting which Princes serve the Lord in fear, has had such good effect, that already some say, This we desired long ago; but now thanks be to God who has made the occasion for us, and has cut off our pleas of delay. Others say, This we have long known to be the truth; but we were held by a kind of old habit, thanks be to God who has broken our chains. Others again; We knew not that this was true, and had no desire to learn it, but fear has driven us to give our attention to it, thanks be to the Lord who has banished our carelessness by the spur of terror. Others, We were deterred from entering in by false rumours, which we should not have known to be false had we not entered in, and we should not have entered in had we not been compelled; thanks be to God who has broken up our preaching by the scourge of persecution, and has taught us by experience how empty and false things lying fame had reported concerning His Church. Others say, We thought indeed that it was of no importance in what place we held the faith of Christ; but thanks be to the Lord who has gathered us together out of our division, and has shown us that it is consonant to the unity of God that He should be worshipped in unity. Let then the Kings of the earth show themselves the servants of Christ by publishing laws in Christ's behalf.

(Ep. 185. 32 et 22.) But who is there of you who has any wish that a heretic should perish, nay, that he should so much as lose aught? Yet could the house of David have had peace in no other way, but by the death of Absalom in that war which he waged against his father; notwithstanding his father gave strict commands to his servants that they should save him alive and unhurt, that on his repentance there might be room for fatherly affection to pardon; what then remained for him but to mourn over him when lost, and to console his domestic affliction by the peace which it had brought to his kingdom. Thus our Catholic mother the Church, when by the loss of a few she gains many, soothes the sorrow of her motherly heart, healing it by the deliverance of so much people. Where then is that which those are accustomed to cry out, That it is free to all to believe? Whom hath Christ done violence to? Whom hath He compelled? Let them take the Apostle Paul; let them acknowledge in him Christ first compelling and afterwards teaching, first smiting and afterwards comforting. And it is wonderful to see him who entered into the Gospel by the force of a bodily infliction labouring therein more than all those who are called by word only. (1 Cor. 15:10.) Why then should not the Church constrain her lost sons to return to her, when her lost sons constrained others to perish?

But what is said, 'Lest while you gather up the tares, you root up also the wheat together with them,' gives place to repentance, and we are warned not to cut off our brother immediately, because it may happen that he who is corrupt in his understanding today, may tomorrow begin to be sound and to defend the truth.

For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is to-day corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth; wherefore it is added, Lest in gathering together the tares ye root out the wheat also.

But this seems to contradict that command, Put away the evil from among you. (1 Cor. 5:13) For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call 'lolium') so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distinguish them by. The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on suspicion but on manifest guilt.

What then doth the Master? He forbids them, saying, "Lest haply ye root up the wheat with them." And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if thou wouldest have them punished, yet without harm to the wheat, I bid thee wait for the proper season.

But what means, "Lest ye root up the wheat with them?" Either He means this, If ye are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, ye injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He doth not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them.

But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.

And he said to them. Note, this is the third point, namely, the tolerance of the wicked; concerning this, Ecclesiastes 8:11 says: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear. And first he shows his purpose; secondly, he assigns the reason; thirdly, he sets down the limit of tolerance, because he will not always tolerate. He says therefore, no, i.e., I do not will that you gather them yet; 2 Peter 3:9: the Lord does not delay his promise, but deals patiently. Lest perhaps: here he sets down the reason. And at first glance you should note that good is great and victorious over evil, because good can exist without evil, but evil cannot exist without good; therefore the Lord tolerates many evils, so that they may come, or even so that many goods may not perish. Therefore he says, lest perhaps, gathering up the cockle, i.e., the wicked, or heretics etc., you root up the wheat also together with it. There are four reasons why the wicked should not be rooted up because of the good. One reason is that through the wicked, the good are exercised; 1 Corinthians 11:19: there must be heresies, that they who are approved may be made manifest among you; Proverbs 11:29: the fool shall serve the wise. If there had been no heretics, the knowledge of the saints, of Augustine and others, would not have shone forth. Hence he who would root out the wicked would root out many goods as well. Likewise, it happens that he who is now wicked later becomes good, like Paul. Hence if Paul had been killed, we would lack the teaching of so great a master, which God forbid. Therefore, if you wish to root out, you will root up the wheat as well, namely, him who will be wheat; Psalm 67:23: the Lord said: I will bring back from Basan, I will bring back into the depths of the sea. The third reason is that some seem wicked and are not; therefore if you wished to root out the wicked, you would immediately uproot many good persons. And this is apparent, because God did not wish them to be gathered until they reached perfect maturity; hence 1 Corinthians 4:5: judge not before the time. The fourth reason is that someone is sometimes of great power; therefore if he is excluded, he draws many with him, and so with that one wicked man, many perish. Therefore a congregation is not excommunicated, nor a prince of the people, lest with one many should fall. Concerning such a one is understood what is said in Apocalypse 12:4, that the dragon drew the third part of the stars with him, etc. And Genesis 18:25: far be it from you to do this thing and to slay the just with the wicked.

(Quaest. in Matt. q. 12.) It may be asked why He commands more than one bundle or heap of tares to be formed? Perhaps because of the variety of heretics differing not only from the wheat, but also among themselves, each several heresy, separated from communion with all the others, is designated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church, so that it is the burning and not the binding into bundles that will take place at the end of the world. But were this so, there would not be so many who would become wise again, and return from error into the Catholic Church. Wherefore we must understand the binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error.

But when the servants of the householder, namely, on the part of the apostles, ask the Lord whether they should separate the weeds from the wheat, he allowed them both to grow together until the harvest—that is, until the end of time. He clearly indicated that he would send reapers at that time, namely, angels, so that, once they have separated the wheat from the weeds—that is, once the holy ones have been separated from the wicked—they may gather the righteous in heavenly kingdoms, like wheat in barns. All the wicked and sinners will burn amid the punishments of hell like weeds in the fire, where the Lord declares they will forever weep and grind their teeth, saying, "There shall be weeping and grinding of teeth." And when the Lord says there will be weeping and grinding of teeth, he is undoubtedly pointing to the future resurrection not only of the soul (as certain heretics would have it) but also of the body. Indeed, weeping and grinding of teeth are properly so-called punishments of the body. Therefore the gravity of the error that has a hold on heretics of this type can be seen from these words of the Lord, for they do not believe in the future resurrection of the body.

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.

Also that which follows: 'Allow both to grow until the harvest,' seems to be contrary to this precept: 'Take away the evil from among you'; and there is to be no fellowship with those who are called brethren, and are adulterers and fornicators. For if eradication is prohibited, and patience must be maintained until the harvest, how are certain ones to be expelled from among us? Between wheat and weeds, which we call darnel, as long as it is grass and the stem has not yet come to the ear, there is a great similarity, and in distinguishing, either no difference or a very difficult one. Therefore, the Lord warns us not to quickly pronounce judgment when there is any ambiguity, but to reserve the judgment of God: so that when the day of judgment comes, he may expel not suspicion of crime, but a clear guilt from the assembly of the saints.

But what he said, that the bundles of weeds are to be burned with fire, and the wheat is to be gathered into barns, it is clear that the heretics and hypocrites are to be burned with the fires of hell; but the saints who are called wheat are to be received into the barns, that is, the heavenly mansions.

In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions.

What then, if the tares should remain until the end? "Then I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them." He again reminds them of John's words, introducing Him as judge; and He saith, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat; but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them. "For I will say to the reapers," saith He, "Gather ye together first the tares." Why, "first?" That these may not be alarmed, as though the wheat were carried off with them. "And bind them in bundles to burn them, but gather the wheat into my barn."

And at the end of things, which is called "the consummation of the age," there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from Christ's entire kingdom all things that cause a stumbling block to souls and their reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry with themselves. This is the "gnashing of teeth." Similarly it is said in the Psalms, "They gnashed me with their teeth." Then above all "shall the righteous shine," no longer differently as at the first but all "as one sun in the kingdom of their Father." Then, as if to indicate that there was indeed a hidden meaning, perhaps in all that is concerned with the explanation of the parable, maybe most of all in the saying "Then shall the righteous shine as the sun in the kingdom of their Father," the Savior adds, "He that has ears to hear, let him hear." The Lord thereby teaches those who are attentive that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the novice.

It follows, And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad.

But again shall it be rooted up, if the Lord will, even now; but if not now, in the day when all bundles of tares shall be gathered together, and along with every other stumbling-block shall be burnt up with unquenchable fire.

But will they always be spared? No, but until a time; hence he says, let both grow until the harvest etc. A similar statement is found in Apocalypse 22:11: he that hurts, let him hurt still; and he that is filthy, let him be filthy still. Let both grow until the harvest. Against this statement it is objected that Isaiah 1:16 says: take away the evil of your thoughts etc. Likewise, 1 Corinthians 5:7: purge out the old leaven, that you may be a new lump, as you are unleavened etc. What then does he mean by let them be etc.? Chrysostom says that he is speaking about killing. Hence heretics are not to be killed, because many evils would follow from it. Augustine, in a certain letter, says that it once seemed to him that they should not be killed; but afterwards he learned by experience that many are converted through force: for the Lord draws some by force, as he drew Paul. Hence this one who was converted by compulsion profited more than all the others who believed voluntarily. And Augustine treated this opinion (or question). Hence according to Chrysostom's view, if it cannot be done without danger, it should not be done, except where a greater danger is feared. And this is clear by induction in all cases, because even if they are wicked, they are useful for the exercise of the good. Yet because it is more to be feared that the evangelical doctrine may perish through them in others, therefore, etc. Likewise, some who are now wicked later become good. It is true that they should not be killed immediately, but, as is found in Titus 3:10, a man that is a heretic, after the first and second admonition, avoid. To the other objection, the third one, that many seem wicked who are good, it is true if it were done indiscriminately, as is found in 1 Timothy 4. Likewise, as to what was said, that a prince of the people should not be excommunicated, if you see that the scandal would be greater if he were excommunicated than in the offense he commits, he should not be excommunicated; but if he had done something that endangered the faith, without doubt he should be excommunicated, whatever damage might follow. And in the time of the harvest I will say to the reapers etc. Above, the Lord expounded parabolically the origin of good and evil, and the progress of each; here the end of each is treated. And first the time of the end is set down; secondly, the ministers are set down; thirdly, the manner and order, each of which is ordered to the end. The time is touched on when he says, in the time of the harvest etc. The time of harvest is the time of the gathering of the fruit that is expected from the seeds. Now there is a twofold gathering: one in the present Church, another in the heavenly Church. And therefore there is a twofold harvest: one of the gathering of fruits in the present; concerning this, John 4:35: lift up your eyes and see the countries, for they are white already to harvest. Likewise, the time of harvest in the Church triumphant; hence below, in the same place, it is said that the harvest is the consummation of the world; therefore it is deferred until that time. Who are the ministers? The reapers. Hence, I will say to the reapers. The reapers of the first harvest were the apostles: for they gathered and converted the whole world, of whom John 4:38 says: I have sent you to reap that which you did not sow. In the second harvest the reapers will be angels; Apocalypse 14:15, it was said to a certain angel: thrust in your sickle and reap, for the hour is come to reap, for the harvest of the earth is ripe etc. For those things which are done through God are to be believed to be done through the ministry of angels; hence it is said of the angels in Psalm 102:21: his ministers, who do his will. But let us see the order, and in what way they attain the end, and what end. And first concerning the wicked; secondly, concerning the good. Concerning the wicked, it should be known that first they are gathered; secondly, they are bound; thirdly, they are burned. In the first is the separation of the wicked from the good. As long as this present time endures, the wicked are with the good, the cockle with the wheat, the lily among thorns, as is found in Song of Songs 2:2; below at 25:31: when the Son of man shall come, he shall separate the good from the wicked, the goats from the lambs. Hence he says, gather up first the cockle etc. At present, good things and evil things fall upon the good and the wicked almost indiscriminately: and this is what is said in Ecclesiastes 9:3, that this is the worst among all things that are done under the sun, that the same things happen to all; but then good things shall be rendered to the good, and evil things to the evil. Therefore, lest they be entangled, they must be separated and bound. Hence, and bind it into bundles. In the binding is signified the perpetuity of punishment; Psalm 149:8: to bind their kings in fetters etc.; below at 22:13: bind his hands and feet and cast him into the exterior darkness, which signifies the impenitence and irrevocability of eternal damnation. Into bundles. All will be separated from the vision of God: the punishment of loss will be equal for all; therefore they will be placed in bundles, as is found in Leviticus 13, where it is taught to discern between blood and blood, between leprosy and leprosy; and Isaiah 27:8: in measure against measure. And for what purpose? To burn them, i.e., they shall be delivered to eternal fire. Concerning this, Luke 16:24 says: I am tormented in this flame. Then when he says, but gather the wheat into my barn, the end of the good is set down; and, conversely, three things are set down, namely, purity, unity, and tranquility. Purity, when he says wheat. But note that the cockle was bound, and therefore was not winnowed; but the wheat was winnowed. And this signifies that the wicked will be sent to hell with their defilements; but the good will be thoroughly purified; Isaiah 35:8: it shall be called the holy way; the unclean shall not pass over it. Likewise, there is among them unity; hence gather. Among the wicked there are always quarrels, and therefore they have no unity; but the good are gathered together; Psalm 49:5: gather together his saints to him, who set his covenant above sacrifices etc.; and below at 24:28: wherever the body shall be, there shall the eagles also be gathered together. Likewise, there shall be among them tranquility; hence he says into my barn. A barn is made for the preservation of the harvest; so that homeland will be the barn of the saints, where they shall be with praise and everlasting joy, as is found in Isaiah 35:10.

(Verse 37 onwards) And he answered, saying: The one who sows good seed is the Son of Man. But the field is the world. And the good seed, these are the sons of the kingdom. But the weeds are the sons of the evil one. And the enemy who sowed them is the devil. And the harvest is the end of the age. And the reapers are angels. Therefore, just as the weeds are gathered and burned with fire, so it will be at the end of the age. The Son of Man will send forth his angels, and they will gather out of his kingdom all causes of sin and those who practice lawlessness, and will throw them into the fiery furnace. In that place, there will be weeping and gnashing of teeth. He clearly explained that the field is the world: the sower, the Son of Man; the good seed, the sons of the kingdom; the tares, the sons of the evil one; the enemy who sowed them, the devil; the harvest, the end of the world; the reapers, angels. All scandals are referred to the tares; the righteous are considered sons of the kingdom. Therefore, as I have said above, we must apply our faith to what has been explained by the Lord. And those things which have been left unspoken and neglected by our understanding must be briefly touched upon.

"And He answered," so it is said, "and said unto them, He that soweth the good seed is the Son of Man; the field is the world, the good seed, these are the children of the kingdom, but the tares are the children of the wicked one; the enemy that soweth them is the devil; and the harvest is the end of the world, and the reapers are angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of Man shall send His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into the furnace of fire, there shall be weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father."

For whereas He Himself is the sower, and that of His own field, and out of His own kingdom He gathers, it is quite clear that the present world also is His.

But mark His unspeakable love to man, and His leaning to bounty, and His disinclination to punishment; in that, when He sows, He sows in His own person, but when He punishes, it is by others, that is, by the angels.

The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity.

What needed to be said has been said above. We said that He is speaking here of the heresies which are permitted to exist until the end of the world. For if we were to slay the heretics and cut them down, there would be uprisings and pitched battles, and perhaps many of the faithful would be destroyed in the uprisings. But even Paul and the thief had tares before they believed, but they were not cut down at that time, for the sake of the wheat that would spring up in them, for they later bore fruit for God. But the tares were consumed by the fire and heat of the Spirit.

He answered and said. Here is set forth the exposition of the parable of the weeds. And first as to the first sowing; secondly, as to the oversowing; thirdly, as to both. And first he explains what the sower is, what the field, what the seed. He that sows the good seed is the Son of man. He calls himself the Son of man, both on account of humility, and to refute future heretics: for some denied that he was God, and others that he was man. Hence he says he is the Son of man, which pertains to his humanity; and to sow spiritual things pertains to God. Ps 4:7: the light of your countenance, O Lord, is signed upon us, etc.

(cont. Faust. xviii. 7.) The tares the Lord expounds to mean, not as Manichæus interprets, certain spurious parts inserted among the true Scriptures, but all the children of the Evil one, that is, the imitators of the fraud of the Devil. As it follows, The tares are the children of the evil one, by whom He would have us understand all the wicked and impious.

The field is the world. Seeing it is He that sows His own field, it is plain that this present world is His. It follows, The good seed are the children of the kingdom.

That is, the saints, and elect men, who are counted as sons.

The field is the world, which he himself created; hence above he said, in his field; John 1:11: he came unto his own, etc. Likewise ibid.: the world was made by him. And the good seed, these are the children of the kingdom, from whom others were propagated, who were good sons; and if sons, heirs also, Rom 8:17. Then he explains what pertains to the oversowing, and says what the seed is. And the weeds are the children of the wicked one; Isa 1:4: woe to the sinful nation, a seed of evildoers, wicked children.

(Quæst. Ev. i. 10.) For all weeds among corn are called tares. It follows, The enemy who sowed this is the Devil.

For this is part of the wiles of the Devil, to be ever mixing up truth with error. The harvest is the end of the world. In another place He says, speaking of the Samaritans, Lift up your eyes, and consider the fields that they are already white for the harvest; (John 4:35.) and again, The harvest truly is great, but the labourers are few, (Luke 10:2.) in which words He speaks of the harvest as being already present. How then does He here speak of it as something yet to come? Because He has used the figure of the harvest in two significations as He says there that it is one that soweth, and another that reapeth; but here it is the same who both sows and reaps; indeed there He brings forward the Prophets, not to distinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans. The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He enquires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here.

By the harvest is denoted the day of judgment, in which the good are to be separated from the evil; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels. As then the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all offences, and them which do iniquity.

Then he says who the sower is, saying and the enemy who sowed them is the devil, who introduced sin; Wis 2:24: by the envy of the devil, death came into the world. Then the distinction is treated, and he does three things: first, the time is set forth; secondly, the ministers; thirdly, the distinction. He sets forth the time: and the harvest is the consummation of the world. As was said, the first gathering was made by the apostles, of which John 4:35 says: lift up your eyes, and see the countries, for they are white already to harvest. But the other, in which there will be the gathering of the fruit, of which Gal 6:8 says: what things a man shall sow, those also shall he reap. And the reapers are the angels. For just as in the present Church the good ministers are men, so then they will be angels.

(Quæst. Ev. i. 10.) That the tares are first separated, signifies that by tribulation the wicked shall be separated from the righteous; and this is understood to be performed by good Angels, because the good can discharge duties of punishment with a good spirit, as a judge, or as the Law, but the wicked cannot fulfil offices of mercy.

Then he sets forth the end of both, at even as the weeds therefore are gathered up, etc. And first as to the wicked; secondly, as to the good; thirdly, he rouses them to a spiritual understanding. He says therefore even as the weeds are gathered up and burnt with fire, so shall it be at the consummation of the world.

(De Civ. Dei. xx. 9.) Out of that kingdom in which are no offences? The kingdom then is His kingdom which is here, namely, the Church.

(non occ.) The offences, and, them that do iniquity, are to be distinguished as heretics and schismatics; the offences referring to heretics; while by them that do iniquity are to be understood schismatics. Otherwise; By offences may be understood those that give their neighbour an occasion of falling, by those that do iniquity all other sinners.

The kingdom of God, dearest brothers, is not always called the coming kingdom in sacred Scripture, but sometimes the present Church is so called. Hence it is written: "The Son of man will send his angels, and they will gather out of his kingdom all causes of scandal." In that kingdom, indeed, there will be no scandals, where certainly the reprobate are not admitted. By this example it is understood that in this passage the kingdom of God refers to the present Church.

The offences are to be referred to the tares.

Or we may understand it of the kingdom of the heavenly Church; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, And they shall gather out of his kingdom all offences, to the end, that no offences should be seen in His kingdom; and then that they are burned. And they shall cast them into a furnace of fire.

Behold the unspeakable love of God towards men! He is ready to show mercy, slow to punish; when He sows, He sows Himself; when He punishes, He punishes by others, sending His Angels to that. It follows, There shall be weeping and gnashing of teeth.

Observe, He says, Those that do iniquity, not, those who have done; because not they who have turned to penitence, but they only that abide in their sins are to be delivered to eternal torments.

The Son of man shall send his angels (these words show him to be both man and God) and they shall gather out of his kingdom all scandals. He refers this to sins which are committed against one's neighbor. But what follows, and those who work iniquity, refers to other sins. And what is said, kingdom, is understood of the present Church, because in the triumphant Church there are no scandals, and man will know through the tribulation preceding the final judgment. Augustine says that we do not read that the wicked serve to reward the good, but the good are sometimes found to punish the wicked. What he says, then, all, is to be understood in the present Church, by sending tribulations, through which both the good and the wicked are punished. Chrysostom explains by kingdom the heavenly homeland. And what is said, all scandals, does not mean that they are there, but that they will not be there. Hence they shall gather and separate the wicked from the good, so that they may not be with them...

In these words is shown the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold.

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.

and shall cast them into the furnace of fire. The punishment of loss is the deprivation of the divine vision. But the punishment of sense is touched upon when it says and shall cast them into the furnace of fire; Apoc 21:27: there shall not enter into it anything defiled. And he shall cast them, i.e., the Son of man by his judicial power, into the furnace of fire; hence it will be said: depart, you cursed, into everlasting fire. There shall be weeping and gnashing of teeth. This has been explained above; yet from this it can be gathered that the damned will be punished both in soul and in body; hence above 10:28: fear him who can destroy both soul and body in hell. For weeping pertains to the eyes, gnashing to the teeth; but eyes and teeth are bodily members, in which the truth of the resurrection is signified. Likewise by weeping, which is quickly caused by smoke, the punishment of fire is signified; by gnashing of teeth, cold. Job 24:19: let him pass from the snow waters to excessive heat. Or otherwise, weeping comes from sorrow, gnashing from anger, hence Acts 7:54 says that they gnashed their teeth at him. Isa 65:14: my servants shall rejoice for the joy of their heart, and you shall cry out for sorrow of heart, and shall howl for grief of spirit. Luke 6:25: woe to you who laugh, for you shall weep. Likewise in the gnashing is signified impatience and strife; Apoc 16:10: they gnawed their tongues for inability to endure.

There indeed shall be goods of body and soul, such as eye has not seen, nor ear heard, nor the heart of man conceived. Why then do you wander through many things, O little man, seeking the goods of your soul and your body? Love the one good, in which are all goods, and it suffices. Desire the simple good, which is every good, and it is enough. For what do you love, my flesh, what do you desire, my soul? There is whatever you love, whatever you desire. If beauty delights: the just shall shine as the sun.

And this brings me to the other sense of glory—glory as brightness, splendour, luminosity. We are to shine as the sun, we are to be given the Morning Star. I think I begin to see what it means. We do not want merely to _see_ beauty, though, God knows, even that is bounty enough. We want something else which can hardly be put into words—to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get _in_. When human souls have become as perfect in voluntary obedience as the inanimate creation is in its lifeless obedience, then they will put on its glory, or rather that greater glory of which Nature is only the first sketch.

(Verse 43.) Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!

"Then shall the righteous shine forth as the sun in the kingdom of their Father." Not because it will be just so much only, but because this star is surpassed in brightness by none that we know. He uses the comparisons that are known to us.

But as we said above in reference to the words, "Then shall the righteous shine as the sun," that the righteous will shine not differently as formerly, but as one sun, we will, of necessity, set forth what appears to us on the point. Daniel, knowing that the intelligent are the light of the world, and that the multitudes of the righteous differ in glory, seems to have said this, "And the intelligent shall shine as the brightness of the firmament, and from among the multitudes of the righteous as the stars for ever and ever." And in the passage, "There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory: so also is the resurrection of the dead," the Apostle says the same thing as Daniel, taking this thought from his prophecy. Some one may inquire how some speak about the difference of light among the righteous, while the Saviour on the contrary says, "They shall shine as one sun." I think, then, that at the beginning of the blessedness enjoyed by those who are being saved (because those who are not such are not yet purified), the difference connected with the light of the saved takes place: but when, as we have indicated, he gathers from the whole kingdom of Christ all things that make men stumble, and the reasonings that work iniquity are cast into the furnace of fire, and the worse elements utterly consumed, and, when this takes place, those who received the words which are the children of the evil one come to self-consciousness, then shall the righteous having become one light of the sun shine in the kingdom of their Father. For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? For, of course, they will not shine for themselves. But perhaps the saying, "Let your light shine before men," can be written "upon the table of the heart," according to what is said by Solomon, in a threefold way; so that even now the light of the disciples of Jesus shines before the rest of men, and after death before the resurrection, and after the resurrection "until all shall attain unto a full-grown man," and all become one sun. Then shall they shine as the sun in the kingdom of their Father.

That is, Let him understand who has understanding, because all these things are to be understood mystically, and not literally.

And as the offences are referred to the tares, so the righteous are reckoned among the children of the kingdom; concerning whom it follows, Then the righteous shall shine as the sun in the kingdom of their Father. For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the kingdom of their Father.

That He says, Then shall they shine, implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. He that hath ears to hear, let him hear.

Since the sun appears brighter to us than all the stars, He compares the radiance of the righteous to the sun. For they will shine more resplendently than the sun. Since, perhaps, Christ is the Sun of Righteousness, so the righteous will shine as Christ Himself, for they, too, will be gods.

Then shall the just shine as the sun in the kingdom of their Father. Here he explains as to the good; and in them there will be a twofold splendor, namely, in the soul, by which they will see God; Ps 35:10: in your light we shall see light, namely, uncreated light; Isa 58:11: and he shall fill your soul with brightness. And it will overflow into the body; Phil 3:21: he will reform the body of our lowliness, made like to the body of his glory. Wis 3:7: the just shall shine, and shall run to and fro like sparks among the reeds, etc. What he says, as the sun, is not to be understood absolutely by an equality in every respect: for they will have greater splendor; but because among sensible things, what shines most is the sun. Yet there is a likeness to the sun, because just as the sun does not change, so neither does the just man; Sir 27:12: a holy man continues in wisdom as the sun; but a fool is changed as the moon. Then he rouses them to a spiritual understanding: he that has ears to hear, namely, interior ears, let him hear, understanding; Isa 50:5: the Lord has opened my ear.