A man discovers a treasure in the field he is working by sheer accident. He hides it again, goes to sell everything he has, and buys that field. The poor farmer, attracted by the unmistakable sparkle of a golden object that has emerged from the ground, immediately intuited that under the clods an immense wealth could be hidden. He did not want to lose even a bit, so he decided to buy the whole field.
The treasure which Jesus speaks about is the kingdom of heaven, the new experience into which one who welcomes the proposals of the Beatitudes enters. It has an incalculable value and is only gradually discovered by one who decides to wager one’s life on it. One is not asked to give up something but everything.
The fact that this treasure is found by chance indicates its gratuity. God offers it freely to people. It is not a prize for their good works. The discovery of the kingdom of God involves a radical change. This is the meaning of the decision to “sell everything one has to buy the field.” This is what happened to Paul. He says, “but once I found Christ, I have let everything fall away, and I now consider all as garbage, if instead I may gain Christ” (Phil 3:7-8).
The second parable differs in some significant details. Unlike the farmer who accidentally stumbles upon a treasure, the merchant finds the pearl after an exhausting search. The two discoveries are results: one of a good fortune, the other of one’s commitment. The behavior of the merchant is the image of the person who passionately seeks what gives meaning to one’s life and fills one’s days with joy. The two parables are complementary: the kingdom of God on one hand is a free gift of God, and on the other is also a fruit of human diligence.
The third parable is taken from fishing on the Sea of Galilee. In the nets and trawls they often caught good fish but also inedible or unclean ones. On the beach the fishermen proceeded to do the separation. Thus, Jesus says, it happens in the kingdom of heaven.
In this net not only the good and the capable are welcomed but everyone, without distinction. The kingdom of God does not present itself today in a pure state; within the Christian community the presence of evil and sin is serenely accepted beside that of the good. No one, though impure, must feel left out or be marginalized. This is the time of mercy and of the patience of God who “does not want anyone to perish, but that all may come to conversion” (2 Peter 3:9).
Of course the time of separation will come. In the end, the separation will not be between good and bad people but between good and evil. Only the good will enter heaven, all the negativities will be annihilated first… by the fire of God’s love.
Through three parables Jesus gradually reveals the mystery of the kingdom of heaven and explains the enigma of the existence of evil.
In the parable of the seed and weed, the owner represents God. He is the one who sows, the one responsible of the quality of the seed. The seeds are defined as “good”. Creation is good as the seed of the word announced by Jesus is good.
The enemy in the parable represents the logic of this world. He comes at night and, while everyone is asleep, sows tares. Tares are a kind of weed very similar to grain. It grows to a height of 60 cm and produces an ear containing blackish grains; its roots are intertwined with those of the wheat and are impossible to eradicate without tearing that too. It is when the minds are numbed from sleep, when vigilance is loosened, when one abandons oneself to dissipation and frivolity that the enemy finds a way to hack into the field to sow evil.
The servants represent us. Their reaction—a mixture of astonishment and bewilderment in finding the presence of the darnel—is what we experience when we realize the existence of evil in the world, in the Christian community, in every person. The exciting dialogue shows the interest of the servants in the field and their commitment to the harvest.
But, their passion for the cause of good involves them to the point of proposing a reckless action. They are taken by impatience, anxiety of immediately getting rid of the darnel. They have no hesitation; they want an immediate and strong intervention.
The owner does not lose control; he keeps calm. He is not surprised of the incident. He is not moved and does not share their restlessness. The perspective of God is represented in his answer. In this world, good and evil are not separated. They are destined to grow together until the end.
It is good to reflect that the evil cannot be easily extricated because they are within us. Good and evil are found in every person although we would like to lull ourselves in the illusion of being perfect. No one is perfect. So Jesus urges us to consider it with the calm and patient eyes of God.
The twin parables that follow contain the same message: the disproportion between the small beginning and the unexpected, amazing final result. A grain of mustard seed, almost invisible, gives rise to a shrub that can reach four feet in height; a few grams of yeast makes fifty pounds of flour rise. The contrast is enormous.
The Church, which began with a group of unskilled fishermen and impure, sinful people, grows into a solace and refuge for millions in the world is the miracle of the Lord. Neither the yeast nor the seed knew what they were capable of!
The evangelist concludes the three parables with a reflection on the goal, which Jesus wanted to achieve: to unveil God’s project for the world since the moment of creation. First, the master invited servants to accept with serenity the existence of evil next to the good. Then he scolded the servants’ intolerance.
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