We continue with the patristic interpretation of the parable of the wheat and the tares.
Saint Theophan the Recluse explains the spiritual law of spiritual sleep, that is, the decline of spiritual vigilance which leads to the maturation of desires that strengthen the passions within us. These are his words: “The tares are heresies and schisms in the Church, and within every person they are evil thoughts, feelings, desires, and passions. A man receives the good seed of the word of God, resolves to live a holy life, and thus makes a beginning. But when he falls asleep—that is, when his attention weakens—the enemy of salvation comes and implants evil designs within him, which, if not rejected, mature into desires and dispositions.” We therefore see that we are safe only when we truly possess spiritual life, so long as we keep watch over ourselves and do not allow our minds to lose sight of what is most important in this life.
Saint Isidore of Pelusium writes in a very interesting manner about divine foreknowledge as one of the reasons why the Lord tolerates an obvious sinner, even a blasphemer. Listen to the explanation of Saint Isidore: “If we were continually to remain watchful over ourselves, not surrendering to gluttony and excessive sleep, not defiling the image of God within us—that is, not allowing the good seed to be replaced—the sower of tares would find no entrance into us and would not be able to sow within us tares worthy of eternal fire… The angelic powers are forbidden to uproot the tares lest the wheat also be uprooted together with them, lest the sinner who still gives hope of correction be cut off as well; lest innocent children, who often still reside in the loins of fathers who have become corrupt, but who at the same time stand before God who sees the hidden things, should also perish together with their parents. The angelic ranks, as servants of God, do not know that which does not yet exist, but the Lord knows even this and often brings it to fulfillment. Jesus did not take the life of Esau while he sinned and before he had children, lest together with him He should also destroy Job, who would later descend from him. He did not deliver the tax collector Matthew unto death, lest He hinder the work of the Gospel. He did not put to death the unworthy harlots, so that there might exist in the world examples of repentance. He did not punish Peter’s denial, for He foresaw his bitter tears. He did not destroy Paul while he was still a persecutor, lest He deprive the ends of the earth of salvation. But the tare that remains until the harvest and does not change—that is, does not bring forth the fruits of repentance—as completely barren, is prepared for the great fire…”
Blessed Augustine says that in the Lord’s field, in the Church, grain sometimes becomes tares, and tares likewise at times become grain; according to the words of Blessed Augustine, “no one knows what tomorrow will bring.” I believe that this thought of his can restrain our minds the next time they begin to stumble and judge others because of some situation within the Church, for no one knows whether people may yet change; we do not know why the Lord tolerates such situations. We must take care lest we ourselves prove to be tares.
We now turn to the next two verses, Christ’s words concerning the mustard seed:
“Another parable He put forth to them, saying: ‘The Kingdom of Heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.’”
Saint John Chrysostom says here that the Lord speaks these words as a consolation and encouragement to His disciples, so that they should not lose heart after everything they had heard from Him in the previous two parables. Chrysostom writes as follows: “Since the Lord had said that three parts of what was sown perish and only one part is saved, and that even within that one part there occurs great loss, Jesus anticipates the disciples’ question: who are the faithful, and how many are there? Jesus dispels their fear and turns them towards faith through the parable of the mustard seed, in which He shows that the preaching will spread everywhere. Therefore He proposes a most fitting example in the mustard seed. ‘Indeed it is the least of all seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches,’ says the Lord. By this He wishes to show the manner in which the preaching will spread. The same thing, says Jesus, will happen with the preaching. Although the disciples were weaker than all others and more humble than all, nevertheless, because the power hidden within them was great, the preaching spread throughout the entire world.”
Saint Hilary of Poitiers writes concerning the meaning of the mustard seed in the following way: “The Lord compared Himself to a mustard seed, the bitterest and smallest of all seeds… Thus this seed, sown in the field—that is, cast away by the people and delivered unto death, literally buried in the field through sowing—grows greater than all plants and surpasses all the glory of the prophets.”
Venerable Symeon the New Theologian writes with great depth and says that those people are in error who expect the Kingdom of Heaven only after death, for it is necessary that we struggle now for this reality. Here is how Saint Symeon writes: “The seed represents the Divine Spirit. The field is the heart of each person into which the man who has received the Spirit casts the seed into the depths, hiding it in the deepest place so that no one may see it, guarding it with every care so that it may grow and, becoming a tree, rise up towards heaven. Therefore, if you say that the Kingdom of Heaven is obtained not here but only after death by all who desire it, then you accuse the words of our Saviour and God. For if you do not receive the mustard seed of which Jesus speaks, if you do not sow it in your field, you will remain entirely without seed. And if you have received the seed but choke it with thorns, or surrender it to the birds, or through laziness leave your field without moisture, what benefit will you derive from that seed? When, if not now, will you receive this seed? After death, you say. But you depart from the natural order; in what field, I ask you, will you hide this seed? By what labour will you cultivate it so that it may grow? Truly, brother, you are full of delusion and wholly deceived. For this present time is the time of labour, whereas the future age is the time of crowns.”
Verse 33:
“Another parable He spoke to them: ‘The Kingdom of Heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.’”
Saint John Chrysostom explains the profound meaning hidden behind the example of leaven and why the Lord chose precisely this image for His parable: “Just as leaven in a large quantity of flour causes all the flour to partake of the power of the leaven, so also will you transform the whole world. Consider the meaning carefully: the Lord chooses as an example something that occurs in nature in order to show that His word is equally immutable, just as the things we see in nature unfold according to the laws of nature. Do not say to Me: what can we twelve men do when confronting such a multitude of people? Precisely in this your strength shall be shown, for amidst so great a multitude you will not flee. Just as leaven affects the dough only when it comes into contact with the flour, and not merely by contact but by being thoroughly mixed with it (for it is not written ‘placed’ but ‘hid’), so you also, when you enter into inseparable union and communion even with your enemies, will be able to overcome them. And just as leaven, though immersed in the flour, does not disappear within it but soon imparts its own quality to the entire mass, so it will be with your preaching. Therefore do not fear because I spoke of many afflictions; amid them you shall shine and overcome all things. By the three measures here the Lord signifies a great quantity, for that number commonly denotes abundance. Nor should you marvel that, while speaking of the Kingdom, Jesus speaks of a seed and of leaven. He was speaking with people who were untrained and uneducated, who had to be raised towards lofty things through humble examples, people so simple that they nevertheless required even further clarification. … The Lord Himself placed power within the leaven. Therefore He mingled those who believe in Him among the multitude of nations so that we might impart our understanding to others. Thus let no one complain of weakness; great indeed is the power of preaching. Once leavened, one becomes leaven for others. Just as a spark, when it touches wood, kindles it and makes it a new source of fire, which then spreads ever further, so it is also with preaching. Yet the Lord did not speak of fire, but of leaven. Why? Because in the case of fire not everything depends upon the fire itself, but much also upon the wood being kindled; whereas here the leaven accomplishes everything of itself. Therefore, if twelve men served as leaven for the entire world, consider how poor we are, that despite our great numbers we are unable to correct those who remain astray—we who are so many that we could become leaven for thousands of worlds! But you will tell me: those were apostles! And what of it? Were they not in the same circumstances as we are? Did they not live within society? Did they not share the same lot and engage in the same occupations? Were they angels? Had they descended from heaven? But you will say: they possessed the gift of miracles. Yet the apostles did not become renowned because of miracle-working. And how much longer shall miracles serve as an excuse to conceal our laziness? Look at the entire choir of saints who were not glorified by miracles. Many even cast out demons, yet because they practiced lawlessness, not only did they fail to become holy, but they were even punished. What then, you ask, made the apostles great? Their contempt for riches, their contempt for glory, and their freedom from worldly cares. Had they lacked these things and remained slaves to the passions, even if they had raised multitudes of the dead, they would not only have brought no benefit, but would have been regarded as deceivers. Therefore it is only a righteous life that shines everywhere; by it the grace of the Spirit is also drawn. What miracle did John the Baptist perform, who attracted many cities? That he performed no miracles, hear the evangelist who says: ‘John performed no sign’ (Jn. 10:41). Why then was Elijah glorified? Was it not because of his boldness before the king? Was it not because of his zeal for God? Was it not because of his poverty, the wilderness, and the mountain? Elijah performed miracles only after all these struggles. Did Job conquer the devil by some miracle? Job performed no miracle whatsoever, but displayed a radiant life and patience firmer than diamond. Did Abraham, Isaac, and Jacob raise anyone from the dead? Did they cleanse anyone of leprosy? Do you know that the gift of miracle-working, when joined to our laziness, can often harm us? Thus many among the Corinthians fell into schisms; many among the Romans became proud; Simon was cast out; and the man who desired to follow Christ proved himself unworthy when he heard from Christ that ‘foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head’ (Matt. 8:20). All of them desired from miracles either money or glory; therefore they fell away and perished.”
Adapted for the contemporary reader based on the interpretations of the Holy Fathers by: Stanoje Stanković
