The Parables of the kingdom The Lord Jesus presented to us new concepts of the heavenly kingdom concerning the worshiping, demeanor, struggle, salvation and the unity with God. He thus presented to us certain examples regarding this heavenly kingdom of the Messiah. These reveal to us his mysteries from various aspects: 1. The Parable of the Sower 1 - 9 2. The Need of Parables to follow 10 - 17 3. Interpretation of the Parable 18 – 23 4. The Parable of the Tares 24 – 30 5. The Parable of the Mustard Seed 31 – 32 6. The Parable of the Leaven 33 – 35 7. Interpretation of the Parable of the Tares 36 – 40 8. Parable of the hidden Treasure 44 9. Parable of the Pearl 45 – 46 10. Parable of the Dragnet 47 – 50 11. The educated Scribe 51 – 53 12. The Attitude of his countrymen 54 – 85 + + + 1. The Parable of the Sower: The Lord Jesus met the multitudes out of the house; for else evangelist says, (Matt 13:1,2) “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.” When explaining the parable to the disciples, he was with them in the house, after he had dismissed the multitude (Matt 13:36). So, what is meant by the house? Firstly: He may have meant ‘the sanctified church, as a group of believers.’ The Lord Jesus went out to meet the unbelieving multitudes who have not yet become members in the church, and have not been born as children of God. He went out to them to encounter them through his love by means of his preaching word. He sat at the sea, which signifies the world filled with confusion. This is to take them to his church, by his entering the boat of our humanity, and his speaking to them of the heavenly kingdom, all through parables. In love, he talks to them; yet he can trust no one with the mysteries of the heavenly kingdom, and tasting of the eternal glories to those out of the house. He dismisses the multitudes so as to encounter his disciples alone inside the house, and he speaks to them in matters that are glorious and unutterable. The scholar Oregenus says, “When Christ is with the multitudes he is outside his house, because the multitudes are out of the house. This work springs out of his love to humanity, for, he leaves the house, and goes all the way to those unable to reach him.” https://coptic-treasures.com/ Secondly: The house also points to heaven, for it is God’s temple. Humanity has been enable to ascend up to heaven to meet its Creator, therefore he came down to earth, like someone going out of the house to meet mankind, by means of their humanity. They do not fear him as a judge, and so run away from him. They rather listened to his voice in the wooden boat, that is, through the cross. He attracts them in love to the heavens, which is ‘his house,’ and he reveals to them his mysteries, as a groom tenderly speaking to his bride about eternity. He does not speak to them openly about his mysteries, but through the personal love relationship in their meeting together under one rooftop! I truly wish we would not merely stand with the multitudes at the seashore only to listen to parables. We should enter by his means, and in him, to his house. Let us be blessed with the spiritual membership in his church, and enter his heavens, and fall in his divine embrace, so he would speak to us of his love, so mysteriously sublime. The sower went out to sow: God’s objective in us is ‘the exodus;’ He takes us, like the people of Israel from the land of bondage to the prosperous Promised Land. He is eager to take us out of the sinful bondage to the glorious liberty of that belongs to God’s children. This exodus was impossible for us to perform; He therefore, went out first from his glory, so he takes out, on ‘the exodus,’ from our corrupt nature. We would then meet him, and be in him, enjoying the new nature which is in his likeness. St. John Chrysostom speaks of this divine exodus in the following way: “He who is everywhere went out. Yet he is unlimited to a certain place. He came to us in the robe of our own bodies. Christ speaks to us in truth of his drawing near to us, as an exodus. This is because we have been dismissed out of God’s presence, like those indebted, rebuking and expelled from the king, goes out to them, and speaks to them out of the kingdom. When they are well prepared, he gets them to God’s presence. This is what Christ did.” He moreover says, “He did not go out to a certain site. He rather declares a life and provision that concern our salvation. He became close to us by taking on our own physical shape and form. Since we were unable to enter due to our iniquity, he himself came out to us. Whey did he do so? Is it to destroy the land that begot thistles? No; He actually came out to take care of the land, and sow the ender word. He calls his teachings ‘the seeds,’ and the people’s souls he calls ‘a fruitful field,’ and he calls himself ‘The Sower.’” The Lord Jesus is the sower who always goes out to sow his love in us, so we produce in our hearts a tree of love which God would wish to pick its fruits. He says, ‘You’ have come to my paradise, my sister, my bride, you have picked my bitterness with my perfume; you have eaten of my sweetness with my honey, you have drunk of my wine with my mild (Isaiah 5:1) eat, my friends, drink, and revel my loved ones. God has sown the seeds in his paradise, but our first fathers accepted the weeds instead of the Lord’s seeds. They therefore carried the fruits of bitterness and disobedience. God came back once more to his congregation through Moses, so he takes them from the land of bondage, offering them the law as divine seeds. But the heart was tied to the idol worshiping of Egypt, particularly the gold Abis Bull, and therefore https://coptic-treasures.com/ they rejected God’s seeds, and so they produced a tree of constant complaints and rebellion. At the right time, the word of God himself, came out to us incarnate, and dwell amongst us, to be accepted quickly in us, and hence produce the fruits of his Holy Spirit. His going out was perfectly fulfilled by his going out of Jerusalem, carrying the shame of the cross, so we too, could go out with the cross out of our ego. This means out of our haughty selves, and encounter him at the cross, and accept the spring of his pure blood, as seeds of love working in us. The apostle make there words clear by saying (Heb. 13:12,13) “Therefore Jesus also, that he might sanctify the people with this own blood, suffered outside the gate. Therefore let us go forth to him, outside the camp, bearing his reproach.” The Seeds: What are those seeds the Lord sows in our life just as on the ground? In the olden times, Moses and the prophets received the wood from God, that is to say, they used it to be blessed with it in their life, and offered it to the people, it was naked! But as for the Lord Jesus, he is in essence the divine word. He wishes to be buried in the believer’s heart, so he declares himself the tree of life in him. He does not offer anything outside of him to be borrowed; he rather offers his life a mystery of a life to us. His resurrection is our own resurrection as well, his victory is our prime victory, his glories are the mystery of our own glorification. He is the sower and the seed at the same time. The Ground: The ground that receives the Lord Jesus himself as a seed, either rejects or accepts it. The Lord Jesus offered to us four kinds of soil: The way, the rocky ground, the soil full of thorns and the good soil. Indeed, the sower and the seeds are one and the same; but whether there is the fruit or more at all depends on the ground that receives the seeds. Some believe this parable means there are variable natures that are unchangeable under any condition. The evil one commits evil deeds due to his nature, where as the good does good due to his good nature. It is as if man is obligated to do actions that are quite impossible not to do them; it is as if he has no will power. This allegation has been faced by many fathers. Here I wish to confirm that this concept is not to be derived from this parable. For, if God knew this, why has he given us this parable? He says “He who has ears to hear let him hear” (Matt 13:9). It is as if he commands us to listen to his words, and ask that our nature be changed to the good soil. + When you hear of this do not begin to think of different natures, as the heretics do. These mention that one has an evil nature, whereas another has a good one. They also state that some are led by their will power during their formation to what is good or bad. In addition to this, the words ‘it has been given you mean you have a will power of your own.’ St. Gregory El Nazinzi. + On the possibility of the transformation into good soil: Upturn the good soil with the tool, take away the rocks from the field, wipe away all thistles from it. Beware of keeping the cruel heart that does not preserve Good’s sword in it, and it soon loses it. Beware of having a light soil, in which the roots of love do not delve deep. https://coptic-treasures.com/ Beware the good seeds are not choked; these are the ones planted during my struggle, by means of the passions and worldly cares. Be the good soil, and let each one bring forth a hundred fold, a sixty fold and a thirty fold. St. Augustine. What does he mean by his words ‘He who has ears to hear let him hear?’ St. Jerome comments on this statement, “Isaiah says, ‘The Lord has given me an ear’ (Isaiah 50:4). Know the meaning of what he says, ‘The Lord has given me an ear,’ for I have the ear of the heart. He granted me the ear that hears God’s message. What the prophet hearts, is only heard in the heart. We likewise cry out in our hearts saying, “Our Father, Abba,” this is a silent cry, but the Lord hears the silence. In the same way the Lord speaks to our hearts that cry out “Our Father, Abba.”” Firstly: The road (Matt 13:4) “And as he sowed, some seed fell by the wayside; and the birds came and devoured them.” This road or wayside is the haughty heart that is on a higher level than the cultivable plains. It is desired by the soaring birds that are by the demons of pride that hinder our real encounter with God the Word! The wayside is constantly open, with no fence to keep it from the passers by. This is like man who has open senses to every alien, with no guard to protect it. How badly in need this man is of crying out to God with the psalmist saying ‘Lord, put some protection to my mouth and a safe door to my lips! He would then be blessed with the Holy Spirit himself as a fiery fence surrounding him, and evil cannot draw near unto it.’ St. Cyril the great speaks of the wayside saying, “The road is always solid, trodden on by all the passers by, and this is why the sees are not sowed there. Likewise are those who have violent thoughts that are unyielding. The word of God, so divine, does not enter into them, and does not support them so as to be blessed with the joyful fruit of virtue. Such people are like the wayside trodden upon by the defiled spirits, and trampled upon by Satan himself. They therefore, do not bring forth any sanctified fruits because of their stubborn and hard hearts.” Secondly: The Rocky Places (Matt 13:5,6) “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.” This stony place covered with a thing layer of earth represents the hypocritical heart that hides its stony mature behind bright and glamorous appearances. It accepts the word speedily to shoot up a plant which rejoices everyone. But the inward hypocrisy is sufficient to kill its vitality. It cannot stand the scorching of the sum and so it burns and withers, since there are no roots. He wishes his hypocrisy to be covered up. But in ordeals this in revealed and his bottom base is discovered. Pope Cyril the great says, “There are others who have the faith but they do not care much about it in their hearts; this is just words to them. Their religion has no roots in them. They enter the church, and are glad to see big numbers assembled there, all ready to share in the holy sacraments. But they do not do this as a serious goal and a sublime will power. When they are out of the church, they instantly forget the holy edification. When the https://coptic-treasures.com/ Christians are in peace they keep the faith, but when persecution is waged, they think of running away asking for safety. Jeremiah speaks to such people, saying, (Jer. 46:30) “Order the buckler and shield, and draw near to battle!” For the Lord’s hand that defends you can never be defeated. St. Paul, the knowledgeable one says, (1 Cor. 10:13) “But God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.”” Thirdly: The earth full of thorns and thistles: (Matt 13:7) “And some fell among thorns, and the thorns sprang up and choked them.” This signifies the soul choked by the thorns of the worldly cares. God’s word will not be active in a heart that clings to the worldly pleasures, or what the Lord calls (Matt 13:22) “The cares of this world and the deceitfulness of riches.” We notice here he does not say, ‘The world and its riches’ but ‘the cares of this world and the deceitfulness of riches!’ The drawback is not of this world, or its riches. It is rather in our thoughts that are weighty with cares and pride and deceit. St. John Chrysostom says, “I wish we would not blame things in themselves, but rather blame the corrupt mind. You can for instance be wealthy but with no pride for the wealth. You can be in the world without being choked by its cares.” St. Eklimentos the Alexandrian makes is clear by saying, “We should not blame the money, but rather the misusing of it. It is also not a virtue for man to be poor, but the virtue is in practicing the meekness of the spirit, which is not cling to money.” Father Gregory the great speaks of the pride of riches saying, “Who would believe me if I explain that the thorns are the riches? Particularly because thorns hurt us whereas riches thrill us. Inspite of this, there are thorns that hurt the spirit with the pricking of thoughts that arise in us. These also promote us to commit sin. It stains us with corruption as freshly oozing blood. Riches deceive us, for they cannot continue forever, and neither does it satisfy the needs of our hearts. The only real riches is that which makes us rich in virtues. This is why dear brethren, if you wish to become rich, love the real riches. If you want to heavenly glories! Ask for the heavenly kingdom. If you love to enjoy the glorious honors, be quick to have your names numbered among the heavenly hosts in glory.” St. Cyril the great comments on the thorns, as being the cares of life, its riches and its pleasures. He says, “The Redeemer sow the seeds, and these face hearts that apparently seem strong and fruitful. But after a short while the cares and hardships in life choke it. The seeds then Witter and fade. As Hosea the prophet says, (Hos. 8:7) “They sow the wind, and reap the whirlwind. The stalk has no bind; it shall never produce meal. If it should produce, aliens would swallow it up.” Let us be smart sowers. Let us not distribute the seeds except after cleaning the earth of its thorns, so we could say with the psalmist, (Psalm 126:6) “He who continually goes forth weeping, bearing seed for sowing, shall doubtless come again with rejoicing, bringing his heaves with him.” Everyone who sows seeds on an earth producing thorns and thistles is exposed to two losses: the seeds that become ruined, and the great effort. Let us know well, the divine seeds can never flourish unless we uproot from our minds the worldly cares, and rip off from ourselves the proud and vain riches, (1 Tim 6:7) “For we brought nothing into this world, and it is certain we can carry noting out.” Of what use is our possession of the vain fleeting things?” (Prov. 10:3) “The https://coptic-treasures.com/ Lord will not allow the righteous soul to famish, but he casts away the desire of the wicked.” Have you not noticed that the corrupt evil, such as greed, covetousness, wickedness, drunkenness, frivolity and pride, all of these choke us? As the Redeemer’s apostle says, (1 John 2:16) “For all that is in the world the lust of the flesh, the lust of the eyes, and the pride of life -- is not of the Father but is of the world. And the world is passing away, and the lust of it; but the who does the will of God abides forever.” Fourthly: The Good Ground (Matt 13:8,9) “But others fell on good ground and yielded a crop: some a hundred fold, some sixty and some thirty. He who has ears to hear let him hear.” It is the low bands that have been subject to upturning, and has hence been exposed to sunlight, and water has flowed into it. This is the modest spirit that accepts trials as the upturned soil. The inner soil, or the inner man is exposed to the sunbeams of righteousness itself, that is to say Christ. The spirit thereby receives the flow of water of the Holy Spirit active in him. Such a spirit brings forth fruits of a hundred fold, sixty fold and thirty fold. + It is a rich ground, fruitful and produces a hundred fold! Good and fruitful are those souls that receive the word in depth and keep it, and take care of it. It is said about those souls what the Lord said by one of the prophets (Malachi 3:12) “‘And all nations will call you blessed, for you will be a delightful land’ says the Lord of hosts.” When the divine world of God falls on a soul pure any sad matter, it produces deep roots, and brings forth wheatears carrying increasing fruits. St. Cyril the great. The good ground is God’s gift to us by his Holy Spirit, given to us in the natural new baptism, on Christ the Lord’s image. This is able to stick firmly in Christ, and bring forth plentifully the fruits of the Spirit. Previously, in iniquity, we were a difficult path trampled upon by feet, and the birds would pick the seeds from it. For our sake, the Lord Jesus became the path that the adversary would not be able to draw near it, and the birds would not dare pick up anything from it. It is the safe road that knows no cruelty or violence. It is the way of truth that takes us to the Father’s embrace. But as for being stony ground, this is not unusual, because humanity has accepted gods of stone instead of the living God; and has worshiped idols for a very long time. Then Lord Jesus came as the cornerstone that birds the whole structure. It is not hard stone that kills the plants, but it is living stone, able to build in us a heavenly paradise that rejoices the Father! As for the thorns and thistles which choke the spirit, the Lord has carried these on his head. He paid the price of our iniquity so we be justified before the Father, and be found blameless in his eyes. We then have no thorns or thistles, but rather the fruit of the joyful Spirit! Let us raise our hearts in thanks to him who has taken away from us what we deserved due to our disobedience and being diverted to a cruel path and stony ground, thorns and thistles. He granted us the new nature, so rich in him, to make out of us a heavenly paradise, bringing forth plentiful fruits. The Grades of Fruit: https://coptic-treasures.com/ The Lord spoke of four kinds of ground, but not all the grounds reacted to the seeds. Even those that did react, it was in variable degrees. Some produced a hundred fold, some sixty and some thirty. St. John Chrysostom says, “Tell me then how the greatest part of the seeds was lost? They were not lost because of the sower, but rather because of the ground that did not react with it, that is to say, the souls that did not listen to it.” Some fathers such as St. Jerome think this fruit, though in different amounts, yet springing up from one and the same ground and field; but one man produces thirty; and he is the married one who preserves the bed undefiled, and carries a pure love relationship between husband and wife. Another one brings forth sixty, who is the widow or widower who bears the hardships of a simple life, and toils in joy. As for he who produces a hundred fold, this is the virgin. 2. The Need of Parables: (Matt 13:11-13) “And the disciples came and said to him ‘Why do you speak to them in parables?’ He answered and said to them, ‘because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him more will be given, and he will have abundance, but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables.’” God speaks on the tongue of the psalmist (Ps. 78:2) “I will open my mouth in a parable; I will utter dark sayings of old.” In this way the Lord speaks in parables, so as not to deprive anyone of his mysteries, for (1 Tim 2:4) “Who desires all men to be saved and to come to the knowledge of the truth.” He wished to attract to him all those who are eager to know the truth. Humans were used to be attracted towards mysterious stories, and they start a secret relationship, during which he offers them his holies that are unutterable. This is on one hand; on the other hand these parables as St. John Chrysostom, implied indirect rebuke to the hearers “He did not wish to rebuke them violently and directly, so they fall not into despair.” Moreover, when speaking in parables, the Lord does not throw his holies to all lest those undesirable of the truth scorn them, and trample them with their feet. The Lord says, (Matt 13:12) “For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.” As much as man is honest over God’s holies, God pours on him the glories of true knowledge from day to day. He thereby tastes of the Lord’s parables, by means of which he enters his house to hear the mysteries of the divine heaven. The voice of God is declared to him more clearly until he reaches the perfect sacraments leading him to glory face to face. But he who is dishonest, even what he hears of parables, this is taken away from him. His hearing would be a pretext for his judgment instead of being the mystery of glory to him. The Lord Jesus clarified this in the parable of the talents; the owner of the five talents traded will and gained. He was therefore given five cities. But he who has one talent, hid it in the ground, and made no trade with it; therefore even this one talent was taken away from him and was given to him who traded and profited! Our life with Jesus Christ is a constant outgoing from one glory to the other. There is constant interaction with God’s Holy Spirit, who never ceases to declare to us the truth, and reminds us of all what the Lord https://coptic-treasures.com/ said. He takes of what is Christ’s and gives to us! It is a dynamic life that never comes to a stop. But as for the passive many, who is sufficed with the knowledge and welfare he has, thinking within himself he is rich and needs nothing, even what he has will be taken away, and he will fall headlong from one weakness to the other, and from one deprivation to the other, he will finally fall to ignorance that darkens his mind and hardens his heart. This is just as the Lord said to the angel of the church in Laodiced (Rev 3:17) “Because you say, ‘I am rich and have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind and naked.” This is what happened to the Jewish people that lived in passiveness, relying on the fact they are the circumcised people, of Abraham’s descent, and the owners of the promises their fathers and prophets prophesied with. Out of this passiveness the Messiah the Savior came, and they saw him incarnate without the Spirit. They touched him outwardly without realizing the reality. This is why the Lord says about them (Matt 13:13-16) “…. Because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled which says, ‘Hearing you will hear and shall not understand, and seeing you will see and not perceive. For the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.’” They saw the Lord and heard him; but due to the hardness of their heart their inward man did not hear, and neither did their inward vision see. His voice and his picture have become not a mystery of salvation to them, but rather a pretext for more thickness of their heart. Their cruelty has increased, so did their blandness, and their evil. As St. Paul the apostle said, (2 Cor 2:15,16) “For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life.” The coming of the Lord Jesus and his deeds added to the cruelty of the evil ones, because of their love to evil as well as their haughtiness; whereas it opened the spiritual vision of the simple ones so as to be aware of his tremendous mysteries and to enjoy what the prophets were so zealous to see. The Lord Jesus said to his disciples (Matt 13:16,17) “But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you, and did not see it, and to hear what you hear and did not hear it.” St. John Chrysostom says, “What do the word mean ‘to see and yet not see? They are able to see how the demons get out, and say there is a demon in him. They are able also to see those risen from the dead, and yet not worship him, they rather plot how to kill him.’” They could see, since they had the prophecy clear about the Messiah the Savior. Some of them even guided Herod and the magi to the place of the Lord’s birth. Despite this, they remained inwardly visionless, and did not encounter him for their souls’ salvation, and being blessed with the new life. They have seen he whom the prophets spoke of. They were eager to see him and hear his voice and be blessed with his deeds in them. But unfortunately, they were not blessed by him in their life, they rather resisted him. https://coptic-treasures.com/ What wonderful blessings have become ours in our Lord Jesus Christ; for we have obtained what the angels are eager to witness and be blessed with. But, are w living by it day to day? 3. Interpretation of Parables: (We have tackled this in our speaking of the parable itself) 4. The Parable of the Tares: In the previous parable the Lord Jesus declared the divine work in establishing his kingdom in us. The sower himself went out and sowed the fiery word, and awaited the fruit. But here he declares the presence of a resistant adverisary, that is, Satan, the ruler of the dark kingdom who cannot sand the kingdom of light. (Matt 13:24-26) “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.’” The Lord did not say, ‘While the sower was asleep, his adversary came and planted tares!’ He rather said, ‘while men slept,’ it is as if God is watchful over his vineyard and takes care of it. But when the vinedressers were asleep, the enemy crept into the vineyard. He respects the human will power and trusts it. When he hands over the vineyard to the vinedressers, he asks for their watchfulness. He words constantly in them, and the enemy can never be able to sow the tares. But if they fall asleep, even for a moment, the enemy creeps in. The Lord did not say ‘their enemy cam,’ but ‘his enemy came! The enemy does not mean the vinedressers, but rather the owner of the vineyard. The real factor against the vineyard is Satan, God’s enemy. Even when Satan acts against us he means God himself and his evil angels, those who resist the work of God in us.’ Sleep here does not mean the natural physical sleep. It rather means carelessness and negligence, or forgetting God in the shepherding work, as well as in the spiritual struggle. The shepherd falls asleep when he exerted all his effort in shepherding through his ‘ego’ his ‘I’. He regards himself the most responsible one for the vineyard. God then disappears so the human self is declared. St. Jerome thinks sleep signifies the mind’s negligence in clinging to the groom, for he says, “Do not allow the enemy to sow the tares in the midst of the wheat, where the sower is asleep, that is, when the mind that clings to God is unguarded. Say continuously with the bride of the song of songs (Song of Sol. 3:1; 1:7) “By night on my bed I sought the one I love; I sought him, but I did not find him. Tell me, O you whom I love where you feed your flock, where you make it rest at noon.”” This is appropriate to every believer – whether he be a priest or one of the congregations – not to sleep spiritually, but to be continually watchful and clinging to God. The Lord then guards his vineyard from the enemy, so he would not sow the tares in the midst of the church, or in the believer’s heart being a member in it. What are the tares? https://coptic-treasures.com/ Firstly: The tares point to the heresy that creeps secretly into the church, particularly when the shepherds take a spiritual naptime. St. Jerome says, “I wish the bishop of the church would not fall asleep, lest in his carelessness, a human enemy comes to sow tares, that is, the education of heresy.” Secondly: The tares also signify the iniquity that creeps into the mind and heart in the believer’s spiritual lapse. Father Isodorus Balbalsam speaks of the evil thought saying, (Matt 15:19,20) “These are the things which defile a man, that proceed from the heart.” Undoubtedly because the workers are asleep, whereas they had to be watchful to take care of the good seeds so they grow. If we had not become weakened during our watchfulness because of greed, negligence and defiling God’s image, that is, corrupting the good seed; there would have been no change for the sower of the tares to find a means of creeping in and throwing the tares that should be thrown away in the fire.” Thirdly: this signifies in general, the evil ones that harvest time: (Matt 13:26-30) “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 filed? 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 the 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.’’’” In such a way the Lord advises us not to preoccupied by taking away the tares, but to leave it till harvest time. Then the Lord will send his angels as reapers, to gather it and burn it up. But as for the wheat, they will gather it to his kingdom. On one hand the Lord wished to confirm taking care of the positive side, and therefore to work on account of his kingdom instead of condemning the wicked ones; since this is not our job. On the other hand, as long as there is still time, we should never despair, but keep struggling, nothing uprooting the tares, but rather in working to transform the tares into wheat. Father Isidorus Balbalsam says, the angels ask to uproot the tares, which is to punish the evil ones. But they are forbidden to do so, for then to have a change for repentance, and that the righteous would not be harmed. God did not uproot Esau the evil one, so that job the righteous from whose descent the Lord came, would not perish with him. Also Levi the tax collector was not killed so he would not be lost as a preacher of the Gospel. The Lord moreover, did not take revenge on Simon Peter’s denial of him, for Peter wept bitterly in repentance. Furthermore, Saul of tarsus was not put to death, so as not to lose St. Paul the apostle who preached salvation to the farthest parts of the world. + God allowed time for the sake of repentance. He warns us here lest we uproot a brother ahead of the suitable time. He who is blighted with poisonous teachings today could come to his senses tomorrow, and would become full of defence to that which right. St. Jerome. https://coptic-treasures.com/ + Many, at the beginning, are tares. But after that, they are turned into wheat. If we are not patient with them while they are inners, they would not be able to achieve this change that is worthy of all respect. St. Augustine. + Be at peace, for this is not the time of harvest. The time will come when, maybe, he will find the tares have changed into wheat why aren’t you patient enough to bear the mixing of the wicked ones with the righteous? They are with you in the field, but the situation could be different in the barn. + You find the wheat and the tares among the foremost portions, as well as among the laymen. Let the righteous tolerate the evil ones, and let the evil ones correct themselves, following the example of righteous. St. Augustine. St. Jerome thinks the words of the judge so as to leave the tares till harvest time; this carries can passion for sinners so they repent. He calls upon him saying, “Indeed, the people and angels are regarded hard hearted if compared to you; you alone are the absolute compassion king. We ask you to be the judge, for you are compassionate to all the people.” St. John Chrysostom thinks this example a living image for the actual church. For, as much as the seeds of truth are sowed as much as the adversary exerts all his effort to sow the tares in its midst. He says, “After the prophets, there are other false prophets. And after the apostles, there come other false apostles, and after Christ there comes the anti-Christ.” Should the tares, or Corruption, be left? Should the tares be left in the midst of believers, or inside the believer’s heart? Has the apostle not said (1 Cor 5:6,7) “Do you not know that a little leaven leavens the whole lump? Therefore spurge out the old leaven, that you may be a new lump, since you truly are unleavened. For, indeed, Christ our Passover was sacrificed for us.” The Lord did not mean to leave sin and wrongdoing. He wished to stress an important principle, which is, to uproot evil is God’s work himself, and not man. The church, when facing evil, does not need any philosophical resistance or discursions, as much as it needs sanctification. I do not deny our commitment as shepherds and those shepherded in rejecting iniquity and wrongdoing. But we have primarily to be equipped with the positive aspect, which is the sanctified and pious life. We therefore carry the Lord Jesus himself in us. He is the absolute judge, able to expel darkness by shining upon us as the sun of righteousness. I do not lessen the level of the heroes of faith who faced heresies, and the saints who shot arrows against iniquity. These were hidden in Christ Jesus himself, the real rock who wrecks every evave of doubt. Those saints, by means of the Holy Spirit dwelling in them were aiming ‘the Lord Jesus’ himself as a fiery arrow to kill iniquity and evil. Indeed, the Lord asked us not to uproot the tares. As St. John Chrysostom says, it is not permissible for the church to command the killing of a heretic, for this is not her job. I rather resist him in concepts. St. Augustine makes clear the church https://coptic-treasures.com/ attitude regarding the heretics, or the tares, saying, “If one Christian, who is firm in the church, has been caught in a kind of sin deserving deprivation of the church, let this be done: avoid any dissention, and tackle the issue in love, and correct rather than uproot. If he does not come to know his mistake, and does not repent, then be is to be expelled. He is to be cut off out of his own self-will from the church assembly, because the Lord’s words ‘Let them both grow together’ has the cause, added to it, which is ‘lest you uproot the wheat with the tares.’ Here he has given us a clear explanation. But at this point the reason is not to be found. By cutting it off there is no concern for the good of the wheat when his crime is clear. He appears to each one he has no one to defend him, or at least, he has no people to defend him and cause a division or dissension.” 5. The Parable of the Mustard Seed: (Matt 13:31,32) “ 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.” St. John Chrysostom says, “The Lord has spoken to us that three kinds of seeds perish (in parable of the sower 1-9) and the last kind was saved. Even those who are saved, some perish because of the tares that are sowed in their midst. So, lest anyone should say ‘who then can be saved? And how can there be many? This is why he presented to us the parable of the mustard seed, to keep away from them this worry.’” In truth, in the first parable he speaks to us of God’s work in his kingdom, for he is the Sower who offers himself as live seed inside the heart. In the second parable he speaks of our commitment to being watchful of the adversary who sows the tares secretly, so the enemy overrules the heart instead of the Messiah the Savior. But as for this parable, he presents to us the possibilities of the live kingdom that works in the heart, and that extends to the entire world inspite of the devil’s resistance. It is similar to a small mustard seed that has been sowed in a field in the earth, surrounded on every side by darkness. The soil presses on it, but ‘life’ that is dormant in it shoots up through the earth, so as to become a tree, attracting birds to nestle in it. For real, the believer as a member in the heavenly kingdom besieges the enemy from every side in his darkness, and makes him lose his spiritual enlightment, and deprives him of enjoying the sun of righteousness, and being uplifted from all that is worldly. He presses heavily on him with the soil. He uses the bodily bust made of dust to choke his spiritual brathing. But the fiery Holy Spirit in his heart soars with him through this struggle as a live giant. He not only lives in sanctity for the Lord, but he also attracts others towards him, and supports them in the holy life. He is like a tree harboring many birds that dance happily on its branches binging in sanctified humans of praise. They build nests, and bring little ones to learn how to fly towards that which is heavenly. The Mustard Seed and the Suffering Christ: The heavenly kingdom declared in us, is a declaration of the Lord’s presence inside us. We accept him crucified in us, and risen from the dead. We share his https://coptic-treasures.com/ suffering in us, so as to be blessed with the strength of his resurrection, and we copy his death. The mustard seed therefore, which is buried in the field, is the suffering Christ buried in us, and raises a tree of life in our heart. The fathers think the small mustard seed has a value that does not appear unless it is buried, and then a huge tree appears where the birds of the sky find shelter in it. Also the beasts of the wilderness find shade under it. By, grinding it, it is turned into useful food ‘mustard.’ Likewise is God’s incarnation, where God the word appeared very small, for he has become a slave. But with his burial, he rose, giving us the mystery of life. We harbors in the branches of his church like birds in the sky. We take shelter under him as the hymn goes (Song of Sol 2:3) “I sat down in his shade with great delight.” By being crushed, he offered us his body as spiritual food, a true sacrifice, granting us sanctification. + The Lord compares himself to a mustard seed, which is the most bitter and smallest o seeds, and that manifest its usefulness by means of it’s being grinded or crushed. St. Hillary, Bishop of Poitier. + It is only a mustard seed that has grown in the graveyard; ad has become a huge tree. He was only a seed when he died, and has become a tree when he rose. He was a seed in the modesty of his body and a tree in the strength of his greatness! In these branches the birds find their rest, because the pure soul soar up with the wings of his grace, and they fid their ease from the worldly cares, and comfort from the fluctuations of the present life. Father Gegory the great. The Mustered Seed and Christ’s gospel: The Mustard seed represents the suffering of the Lord Jesus. It also represents his gospel, and its preaching. It is the faith in the crucified Messiah. It carries power inside itself, which is able to attract many to the kingdom, even though its preachers are simple and of the Gentiles. + The seed of the gospel is the smallest of all other seeds. Likewise are the disciples who were more timid than many others, yet they had tremendous power inside them. Therefore their preaching reached the farthest end of the world. St. John Chrysostom + When the teachings of philosophers develop, they declare nothing that is perfectly mature or vital, but rather all that is old and withered. These teachings are abundant in branches and states, which soon wither and perish. But as for the gospel, when it is first preached, may seem incomprehensible, yet once it is sowed inside the believer’s soul, it spreads in the entire world. It does not rise as a small tree, but rather as trees, a big enough for the birds of the sky to nestle in its branches. That is to say, the believers’ souls or the consecrated hosts for God’s service. It becomes a tree; and as I believe the branches of the tree in the Biblical sense, which grow from the mustard seed, these are the variable sanctified teachings, about which is said the birds find their rest in it. I wish we could have a pigeons’ https://coptic-treasures.com/ wings, and fly high so as to swell in the branches of this tree. We there by make nests for ourselves out of its teachings, and leave behind us earthly issues, and hastily head for what is heavenly. St. Jerome. The Mustard Seed and the Faith in the suffering Messiah: St. Ambrosios says, “If the kingdom of heaven is similar to a mustard seed, faith too, is similar to the mustard seed (Matt 17:19). Therefore, the faith in truth is the heavenly kingdom, and the heavenly kingdom is the faith. This means he who has the faith has the kingdom of heaven. The kingdom of heaven is inside us (Luke 17:21) and faith, too, is inside us.” At this point, let us draw a comparison as to the nature of the mustard seed: Indeed, the mustard seed is so simple and is of very little value. But if grinded or squeezed its strength is manifested. Likewise, faith appears to be very simple, but if crushed by means of the enemy, its strength is proved. It fills others, whether they be listener or readers about faith, with sweet fragrance. Our martyrs Falix, Napor and Victor were blessed with the sweet fragrance of faith. Yet during their lifetime they were in mystery, until persecution befell them. They thus yielded their arms, and bowed their necks, and they were struck by the sword. In this way, the grace of their martyrdom has spread to the farthest places on earth. In truth it was said, (Psalm 18:6) “He heard my voice from his temple, and my cry came before him.” So, faith is at times grinded, at other times it is squashed or planted, which means buried. The Lord himself is the mustard seed. Without suffering, the congregation would not have known him or noticed him as the mustard seed. He chose to be crushed, but we say, (2 Cor. 2:15) “For we are to God the fragrance of Christ.” He chose to be pressed down and squeezed, for St. Peter said, (Luke 8:45) “Master, the multitudes throng and press you.” He also chose to be planted in the earth as a seed taken by a man and sowed in his garden. In the garden he ‘sprouted’ in a garden, where he rose from the dead and become a tree. As written (Songs of Sol 2:3) “Like an apple tree among the trees of the woods, so is my beloved among the sons.” In this way let Christ be planted in your garden. For the garden is the place full of variable flowers and fruits. Let virtue grow forth out of your struggle, and sweet fragrance of all his variable virtues fill the atmosphere. Where the fruit is, you will find Christ. Plant, therefore, the Lord Jesus. He is only a seed when taken up by man, and he is a tree when he rises. He is the tree that given shade to the world. He is only a seed when buried in the grave, and he is a tree when he ascends to the heavens. Press on him by drawing yourself very close to him, and sow the seeds of faith. We follow him closely, and we saw faith when we worship the crucified Christ. St. Paul drew himself close to him in faith when he said (1 Cor. 2:1,2) “And I, brethren, when I came to you, did not come with excellence of speech or of wisdom https://coptic-treasures.com/ declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and him crucified.” We sow the faith when we believe in the Lord’s suffering by means of the prophetic and the apostolic documents. Thus we sow the seeds of faith as if we are burying him in the soil of the sweet and tender body of the Lord. Faith, therefore, by embracing the holy body, and feeling his warmth, is spread outwardly. He who believes that God’s only begotten Son has become man, likewise believes he has died for our sake, and has also risen. Therefore, sow the faith when you plant it in the Lord’s grave. Do you wish to know Christ the seed? Christ the planted One? (John 12:24) “Unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.” Do not disregard this small mustard seed, for (Matt 13:32) “Which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree.” If Christ is the mustard seed, in what aspect is he the smallest of all the seeds? And how does he grow? For real, he does not grow in his nature, but outwardly, in the body! Do you wish to see him smaller than all others? We can see him, but (Is 53:2) “He has no form or comeliness.” Look at him as greater than all (Ps 45:2) “You are fairer than the sons of men.” He, who has no beauty, and no form, becomes more beautiful than the angels and the glory of the prophets. Christ is the seed, because he is of Abraham’s descent. (Gal 3:16) “Now to Abraham and his seed were the promises made. He does not say, ‘and to seeds’ as of many, but as of one, ‘and to your seed’ who is Christ.” He is not of the wisdom of this world, but all of a sudden, he has been revealed as the sublime soaring tree for his abilities. We can say, (Song of Sol 2:3) “I sat down in his shade with great delight.” There the angels and heavenly hosts, and all those worthy of the deeds of the Spirit find rest, and fly up to him. There, John found rest when he learned on Christ’s chest (John 13:25; 21; 20). From the trunk of the tree, these stems forth branches. St. Peter is one branch, and also St. Paul is another. For, (Phil 3:13) “forgetting those things which are behind and reaching forward to close things which are ahead.” Also (Eph 2:13) “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” We have been brought from among the Gentiles, we who were in the disturbance of the evil spirit and the worries of this world. We were cast out for a very long time; but now we have obtained the wings of sanctity, and hastily fly to be sheltered in the shades of the saints from the heat of the world. We therefore dwell joyfully and peacefully in that sure harbor. Our souls were previously as the woman mentioned in the gospel who was burdened with iniquity. She got rid of her iniquity and was saved like a bird from the snare of hunter (Ps 123:7). This bird soared up to the mountains onto the branches of the lord (Ps 10:1). St. Ambrosios 6. The Parable of the Leaven: https://coptic-treasures.com/ After the Lord Jesus had revealed the divine role in the kingdom of heaven, and how the devil resists him, and the possibilities of the kingdom, the Lord then speaks to us of the practical role of the church in manifesting the heavenly kingdom though the life of partnership. He says, (Matt 13:33) “The kingdom of heaven is like leaven, which a woman look and hid in three measures of meal till it was leavened.” The Lord likened the church to a woman holding with her hands leaven, that she hid in three measures of flour so that it is transformed into bread, offal for the Holy Trinity. The flour without the hands of this woman, working and carrying the leaven, is fit for noting except it be given to animals. But with the leaven in the woman’s hands, it becomes holy bread that pleases the Holy Trinity. Who is the workingwoman here? What is the leaven? What are the tree measures of flour? Firstly: The woman represents the mother-church. Its mission is focusing on presenting the Lord Jesus ‘the leaven granting life’ to the flour till it is leavened, and hence carries the qualities of Christ in it. The leaven is basically, taken from the flour, but it embodies ‘the power of leavening.’ This refers to the Lord Jesus who took his body from us, and has become like one of us, not foreign to us, but he is the life. As for the amount of the flour, being three measures, St. Jerome says that the measures are a standard of measurement in Palestine, around three gallons. At any rate, the flour amount is three measures, since this represents the unity between the Spirit, the soul and the body. The church only presents the Lord Jesus as the mystery of man’s entire sanctification, be it in the spirit, in the soul or in the body. Secondly: St. Hillary, Bishop of Poitier, thinks the woman mentioned here is the Jewish syndicate that judged the Lord Jesus ‘the leaven’ by being buried. The Lord granted the flour to be leavened, that is to say, ‘the risen life.’ As for number three here, this refers to the old law, the prophets and the gospel. In Christ Jesus our Lord, the three are revealed as one dough. The objective of the old law is Christ. The aim of the prophecies is to declare him. As for the gospel it is the preaching of the Lord Jesus. In him the unity of the Holy Book in its entirety is manifested, including Moses’ law, the prophecies, and the joyful news. In the transfiguration, St. Peter wished to build three tabernacles; one for Moses, standing for the old law, another for Elijah, standing for the Gospel. But God did not send three tabernacles, but rather one cloud in reference to this unity in Christ Jesus! The number 3 also refers to the Gentiles and the peoples that came forth from Sam, Ham and Seth, the three sons of Noah. It is as if the mother church offers Jesus Christ to these nations that are so divided, and they would leaven together in the unity of the spirit and the mind. These all carry the qualities of the one Christ. Thirdly: St. Augustine things this parable is a live image of the Lord’s kingdom, since it is the kingdom of living love, working in mankind. This is by means of love’s entrance, which is that of Christ in mankind’s life, to make it sanctified to God. “The leaven means ‘love’, which creates and kindles jealousy. The woman means wisdom, and the three measures of flour, or food, refer to the three issues in man, which concern the love of God; “with all your heart, with all your soul, and with all your mind” (Matt 21:37). Or, the three degrees of fruits (Matt 13:8,23) “a hundred fold, https://coptic-treasures.com/ some sixty and some sixty and some thirty.” Also it could mean the three kinds of men (Ezek 14:14) “Noah, Daniel and job.”” Fourthly: St. John Chrysostom sees an active picture of the kingdom of heaven. The flour can never be leavened unless the leaven is buried in it, or is imprisoned in it. The Lord did not say the woman put the leaven in the flour, but rather ‘she hid it.’ Likewise, if the believer does not encounter his adversaries, and be imprisoned among them, and tolerate the hardships joyfully, then the believer’s life will not be leavened. As the saint says, “When you are one with those who attach you, and be blended with them, you will overcome them by love and faith. Just as the leaven is hidden in the dough and does not get destroyed, but rather it changes the nature of the whole dough, likewise is the preaching of the gospel. Therefore, do not fear when I tell you about the forthcoming hardships, because your light cannot be dimmed by anyone, but it will over come all men.” 7. The Interpretation of the Parable of the Tares: (Matt 13:36) “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 in the field.” The Lord sent the multitude away, and came to the house so as to take his disciples to his heavenly church and be alone with them. He declared to them the mysteries of the kingdom; but he did not present the interpretation except after they came to ask him. For, he does not grant his divine mysteries, and free heavenly gifts to those who are negligent and careless. Indeed, in earthly matters he grants to all, even the evil ones, without their asking. For (Matt 5:45) “He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” But as for the spiritual blessings and the heavenly glory, despite his promise “It has been given you to know the mysteries of the kingdom of heaven” yet he asks them to constantly ask, as a sign of real eagerness and persistence to obtain the blessings. God gives and prevents, not because of any partiality, but as much as man opens his mouth, he fills him accordingly. But if he shuts his mouth before him, and turns his back, and does not face him, God then is not obligated to donate him anything he prevents this, because man has deprived himself from the gifts and also from him who donates them. + If someone comes forward and is zealous, then God willingly gives him everything. But he who has not been busy with these matters, and does not contribute anything on his part, then God’s gifts will not be granted him. St. John Chrysostom. (Matt 13:43) “Then the righteous will shine forth as the sun in the kingdom of their Father.” St. Gregory, Bishop of Nisus, says, “When man departs from the love this dim world, he becomes pure and clear by means of the Spirit, and by his clinging to true purity. The spirit then shines brightly and it becomes light as the Lord promised.” St. Ambrosios says, “It is out of the goodness of him who raised up the earth to heaven, and reflected his glory in heaven, and on brightly lit planets… he has made https://coptic-treasures.com/ the hosts of apostles, martyrs and priests to shine like stars that give glory and sine to the world.” 8. The Parable of the Hidden Treasure: (Matt 13:44) “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 fields.” In the previous parable the Lord Jesus presented to us a live picture of the church role, as a sanctified woman that offers the person, the Lord Jesus, as the mystery of the real kingdom to everyone until the dough is entirely leavened, and thereby everyone shares in the partnership of the Savior’s nature. Now he presents to us the parable of the hidden treasure, where we witness the role of the believer, and his continuous struggle to discover Christ, ‘The hidden treasure in the field.’ This field is no other than the Holy Book, both testaments, which includes in it the mystery of Christ as a hidden treasure. It is only the persistent ones that are blessed with it, those who constantly probe more and more in the Book. It is therefore appropriate for the behavior to sell everything so as to possess this field which contains the treasure. This is to be blessed with the treasure and hide it in his heat, just as the church hides her Christ amidst humanity. For real, no one can possess the Holy Book in his heart, and react with it, unless he sells everything whole-heartedly, and concentrates on God’s word, having the aim in mind to encounter the incarnate word of God. It would not have been possible for Joseph to be in charge of the barns and storage of Egypt, if he had left his cloak in the hands of his Egyptian lady, and he ran away naked. Likewise, it would not be possible for our inward Joseph to understand God’s word, and be blessed with the storage of spiritual knowledge, if he did not leave his cloak in the hands of the world, and dart forth naked, accepting to be imprisoned for Christ’s sake. He would then be uplifted to the real riches, not to be satisfied solely by himself from the knowledgeable source, but also to open his hands and donate the riches, so sublime, in Christ’s knowledge. + Surely, I believe the field according to the words of the Holy Book, is planted what was apparent in history, the old law, the prophets and all other concepts. The sprouts and plants are the words of the Holy Book that are so great and variable. But as for to hidden treasure in the field, these are the sealed and hidden thoughts behind the visible matters (Col 2:3) “Christ in whom are hidden all the treasures of wisdom and knowledge.” Another person night say that the field is God’s Christ that in truth is filled. But as for the hidden treasure in it, these are the matters about which St. Paul said they are hidden in Christ “Where there is stored all the treasures of wisdom and knowledge,” the heavenly matters. Thus, even the heavenly kingdom was mentioned in the Holy Books, as a symbol. The Scholar Oreganus Father Gegory the great thinks the hidden treasure is the will-power of the believer, that is being sanctified, as well as his invisible good intention, only seen by https://coptic-treasures.com/ God alone, and he rewards us for it. The believer, when he is hallowed by the Holy Spirit, carries Christ’s will in him, and the hidden thoughts of Christ. This is his visible treasure that the Father sees in us, and he is pleased and rejoices for us. Father Gregory says, “The treasure that was found, was hidden to be preserved. In the current life, we are going forward in our behavior, as on a road that leads us to our country. On the way there are cunning enemies that attack us as thieves. This is why he who carries a treasure openly on his way, is exposed to robbery. This does not mean our relative would not see our deeds, for it is written, (Matt 5:16) “So they see your good words and glorify your Father who is in heaven.” But we should not ask for any praise as to what we are doing before others. Our apparent deeds have to be done in such a way that our intention be a hidden and covered one. In this way our deeds become an example to our close ones, whereas our intention that is pleasing to God remains unknown. The treasure upon which the heavenly wishes are, and the field in which the treasure in hidden, safer to the inward behavior by means of which we reach there wishes. This field is bought by him who sold all that he had, who disregards the physical pleasures, and has control over his earthly wishes. He also keeps all the divine teachings, and does not thrill over anything that pleases the body, he neither abstains himself from practicing all that deadens the physical life.” 9. The Parable of the Precious Pearl: (Matt 13:45,46) “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.” The Lord has previously revealed our continuous straggle through God’s word to know the Lord Jesus more closely and embrace him, and hide him in our heart. Now he presents to us the cost of this kingdom; actually no one cold possess the Lord Jesus, the priceless pearl, unless he sells all that he has from the bottom of his heart, and make Jesus alone to rule over it. St. Jerome asked Furia not to read useless books, but to sell them all so as to posses ‘the priceless pearl’ through the Holy Book and the fathers’ books. He said, “After you read the Holy Books, read the books of those known for their great faith. Do not go to the trash to search for gold. You leave a lot of jewels, go buy the one pearl instead of them.” For real, the appropriate behavior for the believer is not only to give up the cheap books entirely, and to provide the opportunity for the word of God to declare Christ shining in his life, but also the other books should not divert him from his faith! St. Clemendos the Alexandrian was a philosopher, and he did not take off the cloak of philosophy even after receiving the Christian school of Alexandria. But philosophy was not an obstacle to his faith; he rather saw it a way by means of which he declares his faith among philosophers. Therefore, to sell is not as apparent technical operation, but it is rather the heart’s withdrawal towards God, so as to possess the heavenly kingdom as the mystery of their life. Many do to read anything except the Holy Book and the religious books, and yet their hearts do not encounter ‘Christ.’ Whereas others see him in all their life and readings. The scholar Oreganus speals of this priceless pearl is this way: What are you asking for? I will be bold enough to say the pearl for whose sake man leaves all what he possesses, and considers this as trash. (Phil. 3:8) “Yet https://coptic-treasures.com/ indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.” The lantern is priceless to anyone when it is dark. There is great need of it till the sun shines. The glorious face of Moses and the prophets too, through which we entered to witness Christ’s glory, about which the Father said (Matt 3:17) “This is my beloved Son in whom I am well pleased.” (2 Cor 3:10) “For even what was made glorious had no glory in this respect, because of the glory that excels. (1 Cor 13:9,10) “For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.” We are in need primarily of the glory that disappears until we obtain the excellent glory.” Therefore, every soul comes first to childhood, and develops till it matures. It needs teachers and counselors and guardians. (Gal 4:1,2) “Now I say that the hair, as long as he is a child, does not differ at all form a slave, though he is master of all. But is under guardians and stewards until the time appointed by the father.” When mature, it is blessed with the perfect and priceless pearl. By this nativity, what is partial disappears, when man is able to reach (Phil 3:8) “The excellence of the knowledge of Christ Jesus my Lord.” This is after it had been trained in the forms of knowledge which is surpassed by the knowledge of Christ. Father Gregory the great speaks of the priceless pearl saying, “He who asks for the knowledge of the absolute heavenly life as much as could be, he deserts all what he previously loved, and he will be in overwhelming joy! If this sweetness which has become his, is compared to anything of value, he finds it incomparable. It empties his soul from all that it had possessed, and squanders all that it had collected. He becomes kindled with the love of heaven, and is not more concerned about anything worldly. What it had previously shines in it the sublime pearl that is so invaluable. About this love Solomon says, (Song of Sol 1:6) “Love is as strong as death.” Just as death deprives the body of life, similarly the love of eternity kills the love of temporary things. He who achieves this absolute love becomes like someone who has no feelings to earthly possessions.” St. Jerome believes the pearls sold by man, are the various ways we depart from so as to begin the one way which is Christ. Jeremiah the prophet had declared (Jer 6:16) “Thus says the Lord; ‘Stand in the ways and see, and ask for the old paths, where the good way is, and walk init; then you will find rest for where the good way is, and walk in it; then you will find rest for your souls.’” Therefore, throught the fathers and the prophets we are able to reach Christ, the righteous way, in which he alone the soul could find its eternal rest. As St. Jerome says, “Through the many ways, we find the one way.” Moreover he says, “What do we understand by the many pearls, and the many ways, and the many aisles, so as to possess the one pearl, the one way, and the one aisle? Abraham, Isaac, Jacob, Moses, Joshua son of Nun, Isaiah, Jeremiah, Ezekiel, the twelve prophets… all these are the aisles we first enter so as to reach the find one; the aisle of the gospels, and there you will find Christ.” 10. The Parable of the Dragnet Cast into the Sea: (Matt 13:47-50) “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 sore.; and they sat down and gathered the good into vessels, but threw the bad away. https://coptic-treasures.com/ 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.” In this parable the Lord Jesus offers us an essential quality for the kingdom of heaven, which is ‘the dynamic life,’ that is to say ‘the incessant working.’ The kingdom of hexane is similar to a dragnet cast out into the world, just as in a rough sea, and it gathers of every kind and species. It is not brought to the shore except it be filled with all the chosen ones. (Matt 13:48) What is this dragnet other than the person of Jesus Christ himself? He has cast himself into the world through our human nature so as to attract all souls to him. The entire church gathers in his Holy Body, embracing people of all nations and tongues, sanctified members for him. He then ascends with them above the world to his heavens to be blessed by him. It is true that some infiltrate into the dragnet, those wicked ones who still carry the name of Christ, and are blessed with the spiritual church membership, but since they are not firm in Christ, they are cast out. We can also understand the dragnet as being the church, ‘the mysterious body of Christ.’ This dragnet descends into the world to serve it and gather the fish in it, that is the believers. There are some bad fishes that creep in, but at the end of age, there will be selected and cast out of the uplifted church, up to the heavens. The Lord allows them to enter the church as long as it is in the water, for they may repent and become good fish. But there will come a time when it will be taken away from them. They are like the tares that the Lord has left with the wheat, and he has not allowed the labors to uproot them till harvest time (Matt 13:29). On more than one occasion we saw the first church regarding the believers as small fish, following the example of the Lord Jesus, the big fish. The dragnet, furthermore, signifies the Holy Book, that encompasses the human soul, and catches it from the midst of the world, so as to take it to the heavenly kingdom. Oreganus, the scholar, says, “The kingdom of heaven is like a dragnet of variable textile, which refers to the Holy Book; the old and the new testaments. It is woven of thoughts of all kinds, absolutely of great variation. As for the fish that fell into the dragnet, some are of this or that side, but all are gathered in the site where the fishing took place, that is, into the one same dragnet, some are of this or that side, but all are gathered in the site where the fishing took place, that is, into the one same dragnet. Some got into the dragnet of the Holy Book through the prophetic aspect, such as Isaiah, Jeremiah or Daniel. Others got in through the dragnet of the Gospel, and still others more through the dragnet of the apostolic writings. For, when a person is besieged by means of the word, he is like a prisoner who takes a speacfic place in the whole net.” Father Gregory the great explains this parable saying, “The holy church is compared to a dragnet; it is handed over to fishermen, and by means of which we were pulled from the waves of this world, and have been brought to the heavenly kingdom, so as not to be swallowed up by the deep eternal death. It comprised all kinds of fish, for the forgiveness of sins was offered to the wise and to the ignorant, to the free and to the slaves, to the rich and to the poor, to the strong and to the weak. For this, the psalmist says to God (Psalm 6 5:4) ‘To you comes every body.’” This https://coptic-treasures.com/ dragnet will be totally full when it embraces all human races. It will then be pulled out, and the fishermen close by on the shore. If time is referred to as the sea, the shore is referred to as the end of times, where the good fish will be separated and preserved, whereas the corrupted fish will be cast out. The good ones will be handed over to eternal rest, but as for the wicked ones, these have lost the inward light of the kingdom, and will be cast out into the outer darkness. At the present time, we are mixed together, the good and the bad, just as the fish in the dragnet. But the shore will tell us what has been in the dragnet, that is, in the holy church. When the fish is brought to the shore, it will have no change of any change. But as for now, when we are in the dragnet, we have the opportunity if we are wicked, to change and become good ones. Therefore, brethren, let us think well, for the fishing is still available, lest the shore scorn us later on. 11. The Educated Seribe: (Matt 13:51-53) “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.’ Now it came to pass when Jesus had finished these parables, that he departed from there.” The Lord changed his words from the parables about the kingdom of heaven, to speaking about the instructed scribe in this kingdom. He does not stop enjoying constantly the old renewed treasures. The Lord wished to draw a comparison between the Jewish scribes who were technically at a standstill, and between the scribes of the kingdom of heaven. Indeed, the Jewish scribes were careful about copying the Holy Book on paper when they were purified. Their pens whenever they wished to write the name ‘God’. They revised every line accurately lest they crossed out or added anything. But when stopped at this point, they changed the word ‘God’ to a solid written word because of their hard heartedness and literal thinking. But he who enters the kingdom of heaven, he carries his Christ in his heart. He carries ‘the real treasure’ that makes the scribe ‘Lord of the house.’ He is a king carrying is his heart the king of kings, untouched by literacy and not killed by stubbornness. By the Lord Jesus the inner treasure, and real scribe enjoy what is new and what is old. That is, he enjoys the mysteries of the holy Book including both testaments, the old and the new, as active and live mysteries that never end. The new scribe writes with the pen of the Holy Spirit that dwells in him, the word of God old or new. It is an old word, but continuously new, active in us for our renewal. + It is appropriate for us to struggle in every way, so as to gather in our heart (1 Tim 4:13) “give attention to reading, to exhortation, to doctrine” and (Psalm 1:2) “But his delight is in the law of the Lord.” It is not only through the new words that are the gospel’s, the apostles and their declaration, but also the old sayings of the law which are (Heb 10:1) “For the law, having a shadow of the good things to come,” and also to the prophets that have prophesied all in accordance with each other. Let us collect all these together when we read then, and come to know them, and remember them. Let https://coptic-treasures.com/ us compare the spiritualities together, so that by one witness or three witness of the Holy Book, every word of God is reserved. + The householder could be Jesus himself who gets out of his treasure what is new. That is, the spiritual issues that are constantly renewed by his means, which are made active in the inward man of those who are righteous and are renewed daily, (2 Cor 4:16) “Day by day.” The very ancient, too, comes out, that is, the issues engraved on rocks (2 Cor 3:7) that is on the stony hearts of the old man. By comparing the letters, by the declaration of the Spirit, the scribe follows the examples of his laboratory. The Lord Jesus is also interpreted as the householder in a simpler way. He gets out of his treasure new things, that is, the gospel teachings. Also old things, which are the sayings, taken from the old law and the prophets, to find a place I the gospels. Regarding the new and the old, let us also listen to the spiritual law that says in (Leviticus 26:10,11) “You shall eat the old harvest, and clear out the old because of the new. I will set my tabernacle among you.” With blessing we eat the old, which is the prophetic word, and the old is the ‘preserved’ words of the old law. When the new comes, which are the gospel words, we live according to the gospel. Thereby the old matters get out, which are of the letters from a new face. He will have his tabernacle in us, fulfilling the promise he said, “I will set my tabernacle among you.” The scholar Oreganus Father Gregory the great offers a symbolic interpretation to the concept of the old and the new. He thinks being drawn towards the heavens new ones, and the fear of torment in hell, this is old. He says, “The educated preacher in our church, is he who is able to speak of the new matters concerning the curriculum of the heavenly kingdom. He also mentions the old matters regarding the fear of punishment. The latter at least is able to scare those not attracted by the reward. I wish every man, therefore, listen carefully to the matters concerning the kingdom of heaven.” 12. The Attitude of His Countrymen: The disciples went into the house with the Lord, and came forth to ask him. They therefore obtained the mysteries of his knowledge which will uplift them to ‘the kingdom of heaven.’ But as for those left outside, these listened to him, and saw his amazing deeds, and were obstructed in him. The evangelist says, (Matt 13:54-57) “They were astonished and said, ‘Where did this man get this wisdom and these mighty works? And his brothers James, Joses, Simon and Judas? And his sisters, are they not all with us? Where then did this man get all there things? ’ So they were offended at him.” The soul that is not concerned about its salvation can be offended even in the Lord Jesus. Indeed, they could be amazed at his words, but as yet they do not accept them as the mystery for their salvation and their life. They could see his miracles, but instead of yielding up themselves in his hands, se he works in his authority to build it up, they only stand and watch. They ask about issues out of their life and away from their eternity. Such a soul obstructs God’s work due to lack of faith. https://coptic-treasures.com/ What is heart breaking is that those deprived of his deeds, offended in him, were those of his own folks. The evangelist says, (Matt 13:57-58) “But Jesus said to them ‘A prophet is not without honor except in his own country and in his own house.’ Now he did not do many mighty works there because of their unbelief.”
Welcome