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| Parable of Leaven by James B. Janknegt |
Matthew 13:24–43
24 Another parable he put before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field; 25 but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 So when the plants came up and bore grain, then the weeds appeared also. 27 And the servants of the householder came and said to him, ‘Sir, did you not sow good seed in your field? How then has it weeds?’ 28 He said to them, ‘An enemy has done this.’ The servants said to him, ‘Then do you want us to go and gather them?’ 29 But he said, ‘No; lest in gathering the weeds you root up the wheat along with them. 30 Let both grow together until the harvest; and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”
31 Another parable he put before them, saying, “The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field; 32 it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”
33 He told them another parable. “The kingdom of heaven is like leaven which a woman took and hid in three measures of flour, till it was all leavened.”
34 All this Jesus said to the crowds in parables; indeed he said nothing to them without a parable. 35 This was to fulfil what was spoken by the prophet:
“I will open my mouth in parables,
I will utter what has been hidden since the foundation of the world.”
36 Then he left the crowds and went into the house. And his disciples came to him, saying, “Explain to us the parable of the weeds of the field.” 37 He answered, “He who sows the good seed is the Son of man; 38 the field is the world, and the good seed means the sons of the kingdom; the weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the close of the age, and the reapers are angels. 40 Just as the weeds are gathered and burned with fire, so will it be at the close of the age. 41 The Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, 42 and throw them into the furnace of fire; there men will weep and gnash their teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.
Catholic Exegesis:
The Second Vatican Council teaches that if we are to derive the true meaning from the sacred texts, attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).
St. John Paul II, when he promulgated the Catechism of the Catholic Church, explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium." He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).
Cited in the Catechism:
Commentary
The parable of the weeds
13:24–25. “The situation is clear: the field is fertile and the seed is good; the Lord of the field has scattered the seed at the right moment and with great skill. He even has watchmen to make sure that the field is protected. If, afterwards, there are weeds among the wheat, it is because men have failed to respond, because they—and Christians in particular—have fallen asleep and allowed the enemy to approach” (St Josemaría Escrivá, Christ Is Passing By, 123).
13:25. This weed—cockle—looks very like wheat and can easily be mistaken for it until the ears appear. If it gets ground up with wheat it contaminates the flour and any bread made from that flour causes severe nausea when eaten. In the East personal vengeance sometimes took the form of sowing cockle among an enemy’s wheat. Roman law prescribed penalties for this crime.
13:28. “When the careless servants ask the Lord why weeds have grown in his field, the explanation is obvious: ‘inimicus homo hoc fecit: an enemy has done this.’ We Christians should have been on guard to make sure that the good things placed in this world by the Creator were developed in the service of truth and good. But we have fallen asleep—a sad thing, that sluggishness of our heart! while the enemy and all those who serve him worked incessantly. You can see how the weeds have grown abundantly everywhere” (ibid., 123).
13:29–30. The end of this parable gives a symbolic explanation of why God allows evil to have its way for a time—and for its ultimate extirpation. Evil is to run its course on earth until the end of time; therefore, we should not be scandalized by the presence of evil in the world. It will be obliterated not in this life, but after death; at the Judgment (the harvest) the good will go to heaven and the bad to hell.
The mustard seed; the leaven
13:31–32. Here, the man is Jesus Christ and the field, the world. The grain of mustard seed is the preaching of the Gospel and the Church, which from very small beginnings will spread throughout the world. The parable clearly refers to the universal scope and spread of the Kingdom of God: the Church, which embraces all mankind of every kind and condition, in every latitude and in all ages, is forever developing in spite of obstacles, thanks to God’s promise and aid.
13:33. This comparison is taken from everyday experience: just as leaven gradually ferments all the dough, so the Church spreads to convert all nations. The leaven is also a symbol of the individual Christian. Living in the middle of the world and retaining his Christian quality, he wins souls for Christ by his word and example: “Our calling to be children of God, in the midst of the world, requires us not only to seek our own personal holiness, but also to go out onto all the ways of the earth, to convert them into roadways that will carry souls over all obstacles and lead them to the Lord. As we take part in all temporal activities as ordinary citizens, we are to become leaven acting on the mass” (ibid., 120).
13:34–35. Revelation, God’s plans, are hidden (cf. Mt 11:25) from those who are not disposed to accept them. The evangelist wishes to emphasize the need for simplicity and for docility to the Gospel. By recalling Psalm 78:2, he tells us once more, under divine inspiration, that the Old Testament prophecies find their fulfilment in our Lord’s preaching.
The parable of the weeds explained
13:36–43. While making its way on earth, the Church is composed of good and bad people, just men and sinners: they are mixed in with one another until the harvest time, the end of the world, when the Son of man, in his capacity as Judge of the living and the dead, will divide the good from the bad at the Last Judgment—the former going to eternal glory, the inheritance of the saints; the latter, to the eternal fire of hell. Although the just and the sinners are now side by side, the Church has the right and the duty to exclude those who cause scandal, especially those who attack its doctrine and unity; this it can do through ecclesiastical excommunication and other canonical penalties. However, excommunication has a medicinal and pastoral function—to correct those who are obstinate in error, and to protect others from them.
Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
"Ignorance of Scripture is ignorance of Christ." St Jerome
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