Matthew 13:52Meaning & Commentary from the Church Fathers

Hence, He stated, “Thou shalt also answer for an idle word”—this represents new teaching; subsequently, He testified, “By thy words thou shalt be justified and condemned”—this is a principle from the old law. He is akin to the apostles, such as Paul, who urges, “Be ye imitators of me, even as I am of Christ” (1 Cor. 4:16).

If He then, in whom all those old Scriptures have their fulfilment and manifestation, yet speaks in parables until His passion shall rend the vail, when there is nothing hid that shall not be revealed; much more those things which were written of Him so long time before we see to have been clothed in parables; which the Jews took literally, being unwilling to be learned in the kingdom of heaven.

Thus, the prophecies of the Old Testament pertain to the former covenant, while their fulfillment is realized in the New; the commandments of the Law belong to the Old, but their essence and completeness are found in the New; the images presented through parables are rooted in the Old, while the teachings encapsulated within those images manifest in the New. Blessed Theophylact observes that "the homely man is Christ." He possesses abundance, for all the treasures of wisdom dwell in Him. As He imparted new teachings, He referenced the old for validation; for instance, He proclaimed, "They shall give an answer ... for every idle word"—a new teaching; then He affirmed, "by your words you will be justified, and by your words you will be condemned”—a teaching from the past (Matt. 12:36).

Just as a skilled steward selects from his treasury not only the new but also the old based on need, so too would they proclaim not only Christ’s teachings but also the Old Testament prophecies concerning Him.

The Jews anticipated the Messiah as a powerful conqueror destined to dominate and rule eternally. However, the true Messiah, Christ, the Son of God, came forth, proclaiming His message, yet the Pharisees, scribes, chief priests, and Jewish leaders resisted His words, choosing to close their eyes to Jesus’s miraculous deeds. They were unwilling to acknowledge evidence that challenged their teachings and affirmed the divinity of the Messiah, whose kingdom transcended worldly expectations; their hearts were hardened by their preoccupation with the notion of a triumphant Messiah.

The Apostle Paul, in his address before the Areopagus in Athens, encountered this same resistance during his proclamation of the resurrected Christ. Upon reaching the critical moment of the Resurrection, some members of the Areopagus ridiculed him, while others remarked, “We will hear you about this at another time” (Acts 17:32). They failed to heed the preacher’s words, akin to those whose hearts were similarly hardened by a belief in the improbability of resurrection.

Today mirrors this reality. Our intellectual elite—though not all—who have little acquaintance with Jesus Christ or His Gospel, have often replaced the simple faith nurtured in their formative years with a modern skepticism portrayed as intellectual sophistication, diminishing the significance of Christ, the God-man and Son of God. Influenced by thinkers such as Büchner, Renan, and Strauss, they have become so captivated by these erroneous ideologies that awakening them from this intellectual slumber is a formidable task.

For instance, one doubting student, troubled by a sense of life’s futility, expressed to me a deep yearning to discover its meaning. I suggested delving into the Gospel and exploring the person of Jesus Christ for understanding. His response revealed a resistance, as deep-seated doubts impeded his ability to even open the Gospel. Another case involves an elder doctor I often encountered in Nice, who grappled with the question of life’s purpose. Despite beginning to read the Gospel, the pervasive doubt from his earlier educational experiences hindered any unbiased study. He later confided that he envied the faithful but struggled to believe in events that transpired nearly two millennia ago, claiming that they lacked a factual basis.

The truths revealed within the Gospel come from God, who grants understanding of the heavenly mysteries to some while withholding it from others. However, it is unjust to ascribe inequality in the distribution of such profound gifts—understanding of these mysteries—to God. He created humanity in His own image, which inherently allows every individual to comprehend the truths that Christ unveiled. These revelations do not demand exceptional intellectual prowess; they are simple and can be grasped easily, whether through the intellect or the heart. Faith in Him who has unveiled these mysteries is essential (John 6:28-29). One must either come to believe or be persuaded of Christ’s identity as the Son of God, affirming that every word He spoke is indeed the truth.

This opportunity to acknowledge or be convinced of Christ's divine nature hinges on the individual. Anyone approaching the Gospel without bias, liberated from the influences of Büchner and others, positions themselves to fathom the mysteries disclosed by the Lord. If a person remains impervious, having succumbed to such influences that render these revelations incomprehensible, they essentially forfeit the opportunity to understand. Generally, in instances of failure, one ought to engage in self-reflection; when seeking the reasons behind an unsuccessful outcome, one should first consider whether they themselves are at fault for the situation.

The Lord's statement, “It is given to you to know the secrets of the Kingdom of Heaven, but it is not given to them,” should be interpreted as follows: you, meaning the Apostles, who have renounced all worldly attachments—property, family, and friendships—to follow Me, have thus gained the ability to comprehend the secrets I reveal. Your actions have provided you this understanding. Conversely, those who have hardened their hearts through selfishness and blinded their minds with the false doctrines of scribes and Pharisees remain precluded from grasping the mysteries I disclose because of their own self-centeredness and intellectual darkness.

Ultimately, the conditions we create for ourselves either facilitate or obstruct comprehension of these divine mysteries. Those who cultivate an environment conducive to understanding will have the truth revealed to them, and such knowledge will deepen. Conversely, those who place themselves in environments hostile to truth stifle their innate yearning for God and understanding of Him, diminishing the potential that exists within every person created in His image.

When it states "takes out of the treasury," it implies drawing upon what is necessary, contingent upon the circumstances and needs of the audience. The phrases "old and new" refer to knowledge that is either ancient or more recently acquired; this encompasses both teachings that have been historically known and those that have been newly revealed. The "old" relates to the Old Testament, while the "new" pertains to the New Testament (as noted by Chrysostom, Hieron, Theophilus). For instance, prophecies from the Old Testament are categorized as "old," while the teachings regarding their fulfillment fall under the "new;" the commandments of the law are part of the old, yet their fulfillments (Matt. 5:17) are found in the new. Similarly, the imagery used in parables and broadly in the teachings of Christ and the apostles is rooted in the old, but the spiritual truths conveyed through these images belong to the new. Thus, when proclaiming the reign of Christ, the apostles and all subsequent Christian preachers are to follow the guidance provided by the Lord. They are called to share the truths from both the Old and New Testaments, as both have been divinely revealed for the purpose of humanity's salvation.

Those who lack familiarity with the divine scriptures cannot be deemed adequately knowledgeable; they are devoid of spiritual nourishment, failing to care for their own well-being. Moreover, not only are these individuals at a loss, but heretics also miss out on this spiritual richness, as they draw from a treasury that holds neither the old nor the new. Without possession of the old, they consequently lack access to the new.