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Homilies on the Gospels

St Gregory the Dialogist, tr. Burke, 1960; selections

1. The Hidden Treasure

The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it; and for joy thereof goeth and selleth all that he hath and buyeth that field. Again the kingdom of heaven is like to a merchant seeking good pearls. Who, when he had found one pearl of great price, went his way and sold all that he had and bought it. Again the kingdom of heaven is like to a net cast into the sea and gathering together of all kind of fishes. Which, when it was filled, they drew out; and, sitting by the shore, they chose out the good into vessels, but the bad they cast forth. So shall it be at the end of the world. The angels shall go out and shall separate the wicked from among the just; and shall cast them into the furnace of fire. There shall be weeping and gnashing of teeth. Have ye understood all these things? They say to him: Yes. He said unto them: Therefore every scribe instructed in the kingdom of heaven is like to a man that is a householder, who bringeth forth out of his treasure new things and old.
Mt. xiii, 44-52.

Homilia XI in Evangelia.

The kingdom of heaven, dearly beloved brethren, is compared to earthly things, so that our soul may rise to the unknown from that with which it is familiar: so that by things which we see, we may find ourselves drawn to that which is unseen and, encouraged by daily experience, our love for what we know may kindle and inflame our desires for what we do not know as yet. Consider, then, that the kingdom of heaven is compared to a treasure hidden in a field, “which a man having found, hid it; and for joy thereof goeth and selleth all that he hath and buyeth that field”. In all this, we should note that the treasure, once found, is hidden in order to preserve it; because the desire of celestial happiness is not sufficient shield against the evil spirits for him who does not hide it from human flattery. In this present life we are, as it were, in progress along a way which leads to our native land. As we go on our way the malignant enemies, like robbers, attack us. Therefore he who carries a treasure openly along his way, is anxious to be robbed. I say this, not that our neighbour should not see our works, as it is written: “That they may see your good works and glorify your Father who is in heaven”,¹ but so that we should not seek praise for what we do before others. Our exterior actions should be done in such a way that our intention remains hidden: in this way our good deeds set an example for our neighbour; but our intention—which is what pleases God—is that they remain unknown. The treasure stands for heavenly desires and the field in which this treasure is hidden signifies the conduct by which we achieve them. Then this field is bought by him who, selling all he has and renouncing the pleasures of the flesh, restrains his earthly desires, observing the divine instruction so that he delights in nothing which delights the flesh, while his soul shrinks from nothing which mortifies his carnal life.

We are told also that the kingdom of heaven is like a merchant in quest of good pearls who, having found one of great value, sells all he has and buys it; because he who attains a perfect knowledge of the heavenly life as far as this is possible, is supremely happy to relinquish all he loved before. In comparison with that sweetness nothing is of value, and the soul abandons all it had gained, scatters all it had amassed. Aflame with love for the things of heaven, it cares for nothing upon earth and considers as deformed all that once seemed so beautiful, for in the soul shines only the splendour of that priceless pearl. Of this love Solomon says: “Love is strong as death”,² because, as death strips the body of life, so love of life eternal kills the love of temporal things. He who is perfectly possessed of this love is as if insensible to earthly yearnings.

Not even the saint whose feast we celebrate today could have died for God as to her body if she had not died first interiorly, to terrestrial desires. Her soul, resplendent in its virtue, made little of torture and despised reward: led before armed tribunals she remained firm, stronger than the executioner, loftier than the judge. What have we to say to this, strong and robust men, when we see frail girls pass by means of the sword to the heavenly kingdom: we who are dominated by anger, puffed up with pride, disquieted by ambition and stained by impurity? And if we cannot reach heaven by suffering persecution, at least we should feel ashamed at not following God by peaceful paths. To none of us now does God say: Die for me. But he does say: Kill in yourself, at least, unlawful desires. If then, we do not wish to dominate the impulses of the flesh, how could we give life itself, should persecution come?

The kingdom of heaven is further compared to a fishing-net cast into the sea, gathering together all kinds of fishes, which, when it is full, is drawn to the shore where the good fish are selected to be kept and the bad to be thrown aside. Holy church is compared to a fishing-net, because she also is entrusted to fishermen and by means of her we are drawn out of the waves of this world and brought to the heavenly kingdom lest we be swallowed up in the abyss of everlasting death. She gathers together all classes of fishes because she offers pardon for sin to wise and ignorant, to free men and slaves, to rich and poor, to strong and weak. Hence the psalmist says to God: “All flesh shall come to thee”.³ This fishing-net will be filled completely when it encloses the whole human race. It will be drawn out and the fishermen will sit beside it on the beach because, as time is represented by the sea, the shore signifies the end of time. At the end of time, the good fish will be separated and retained, while the bad will be cast out: because the good will be received into eternal rest and the wicked, having lost the light of the interior kingdom, will be cast into outer darkness. At present we mingle, good and bad together, like the fishes in the net; but the shore will tell us what was in the net, that is, our holy church. The fish which have been brought to shore have no further opportunity to change; but we are now in the net, wicked as we are, so that we may become good. Let us think well, brethren, while the fishing is still going on, so that we may not be rejected upon the shore. See how agreeable to you is the feast of this day, so that any of you who cannot assist at it feels no slight annoyance. What will a man do, then, on that day, when he is cast from the presence of the judge and deprived of the company of the elect, thrust from the light into eternal flames? This same comparison our Lord explained in a few words when he said: “So shall it be at the end of the world. The angels shall go out and shall separate the wicked from among the just; and shall cast them into the furnace of fire. There shall be weeping and gnashing of teeth.” These words, dear brethren, are rather to be feared than to be explained. We are told clearly of the punishment that awaits sinners, lest anyone should offer his ignorance as an excuse if the eternal torments were spoken of in an obscure fashion. That is why Christ insists: “Have ye understood all these things?” And they answered: “Yes”.

The concluding words of today’s Gospel are: “Therefore every scribe instructed in the kingdom of heaven is like to a man that is a householder, who bringeth forth out of his treasure new things and old.” If we understand, by the new and old which are mentioned, the two Testaments, we cannot admit that Abraham was instructed, since, although he knew the facts of the Old and New Testament, he did not announce them in words. Neither can we compare Moses to the householder because, although he explained things referring to the Old Testament, he did not expound the matter of the New. Therefore, since this explanation of these words is denied us, we must seek another. From the words of Truth Itself: “Every scribe instructed is like a householder”, we can understand that it is not only those who did belong to the church who are signified, but those too who might have belonged, who bring to light new things and old when, through their words and actions, they reveal to us the preachings of both Testaments. It can be understood also in another way. The old destiny of the human race was to descend to the pit of hell in everlasting chastisement of sin. But the coming of the Mediator brought a new remedy, so that he who perseveres in doing right may merit entrance into heaven, and man, brought forth from the slime of the earth, may perish from this corruptible life to win a place in heaven. The old order, then, is: that, for its fault, mankind should suffer an eternal death; and the new: that it should be converted and enjoy celestial life. So that what our Lord says at the conclusion of his discourse is certainly what he had said at the beginning. First he compares the kingdom of heaven to a hidden treasure and to a precious pearl; then he speaks of the pains of hell and of the fire which consumes the wicked; and to conclude he adds: “Therefore every scribe instructed in the kingdom of heaven is like to a man that is a householder, who bringeth forth out of his treasure new things and old”: as if to say in effect: The instructed preacher in our holy church is he who can say new things of the delights of the kingdom of heaven and recall old things which concern the terror of punishment, so that this latter at least may intimidate those who are not attracted by the reward. Let each man, then, listen attentively to what he is told of the heavenly kingdom which he must love, of the torments he must fear, so that if desire of heaven does not draw him, at least dread may move the sluggish soul, still clinging stubbornly to earth. Consider then, what we are told of hell: “There shall be weeping and gnashing of teeth.” Since present joy is followed by eternal remorse, let us flee here, brethren, all vain gaiety, if hereafter we do not wish to weep. No one can rejoice here with the world, and reign hereafter with Christ. Restrain the desire for temporal delights and tame the impulses of the flesh. Whatsoever seems amusing in this present world the thought of undying fire suffices to embitter. Whatever diverts the untutored mind must be corrected by stringent discipline: that while we flee these worldly things of our own free choice, we may win with ease those lasting joys, through our Lord Jesus Christ.

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