Again, the kingdom of heaven is like unto treasure hid in a field; which when a man has found, he hides, and for joy thereof goes and sells all that he has, and buys that field.
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Augustine of Hippo
AD 430
Quaest. in Ev., i, 13: Or, He speaks of the two testaments in The Church, which, when any hath attained to a partial understanding of, he perceives how great things lie hid there, and “goeth and selleth all that he hath, and buyeththat;” that is, by despising temporal things he purchases to himself peace, that he may be rich in the knowledge of God.
Like unto a treasure. This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the gospel affords, has found the kingdom of heaven, should purchase it at the expense of every thing most near and dear to him: he cannot pay too great a price for his purchase.
See how the kingdom of heaven is compared with a treasure hidden in a field. Someone finds and hides it, and in his joy goes and sells everything he has and buys that field. We should note that the treasure, once discovered, is hidden to protect it. It is not enough to guard our pursuit of heavenly delight from wicked spirits if we do not hide it from human praise. In this present life we are, as it were, on the road by which we proceed to our homeland. Wicked spirits lie in wait along our route like bandits. Those who carry their treasure openly on the road are asking to be robbed. I say this, however, not because our neighbors should not see our good works, for it is written, “Let them see your good works and give glory to your Father in heaven,” but that we may not seek praise from outside for what we do. We must let our work be in the open in such a way that our intention remains secret. Then we provide an example to our neighbors from our good work, and yet by the intention by whi...
Hom. in Ev., xi, 1: Otherwise; The treasure hidden in the field is the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from, human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their treasure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbours should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known. It follows, “And for joy thereof he goethand selleth all that he hath, and buyet...
Through the comparison of a treasure in the field of our hope, Christ points to wealth that has been covered up, for God is discovered in humanity. In compensation for it, all the resources of the world are to be sold in order that with the clothing, food and drink of the needy we may buy the eternal riches of the heavenly treasure. But we must realize that the treasure was found and hidden, for he who found it could certainly have carried it off in secret at the time he hid it; and carrying it off, there would have been no need for him to buy it. But an explanation is needed here as to both the matter concerned and what was said. Thus the treasure was hidden because it was necessary to buy the field. The treasure in the field, as we said, signifies Christ in the flesh, who was found freely. Indeed, the preaching of the Gospels has no strings attached, but the power to use and own this treasure with the field comes at a price, for heavenly riches are not possessed without a worldly los...
This treasure is indeed found without cost; for the Gospel preaching is open toall, but to use and possess the treasure with its field we may not without price, for heavenly riches are not obtained without the loss of this world.
That he hides it, does not proceed of envy towards others, but as one that treasures up what he would not lose, he hides in his heart that which he prizes above his former possessions.
But wherefore does He still go on, when the others have withdrawn, to speak to these also in parables? They had become wiser by His sayings, so as even to understand. At any rate, to them He says afterwards,
Have ye understood all these things? They say unto Him, Yea, Lord. So completely, together with its other objects, did the parable effect this too, that it made them more clear sighted. What then says He again?
Much as in the other place, the mustard seed and the leaven have but some little difference from each other, so here also these two parables, that of the treasure and that of the pearl. This being of course signified by both, that we ought to value the gospel above all things. And the former indeed, of the leaven and of the mustard seed, was spoken with a view to the power of the gospel, and to its surely prevailing over the world; but these declare its value, and great price. For as it extends itself like mustard seed, and prevails like leaven, so it is precious like ...
The foregoing parables of the leaven, and the grain of mustard-seed, are referred to the power of the Gospel preaching, which has subdued the whole world; in order to show its value and splendour, He now puts forth parables concerning a pearl and a treasure, saying, “The kingdom of heaven is like unto treasure hid in a field. "For the Gospel preaching is hidden in this world; and if, you do not sell your all you will not purchase it; and this you ought to do with joy. Wherefore it follows, “which when a manhath found, he hideth it.”
. The field is the world, the treasure is the preaching and knowledge of Christ. It is hidden in the world. For as St. Paul says, We preach a wisdom that is hidden (I Cor. 2:7). He who seeks knowledge of God, finds it. And all that he has, be it pagan doctrines, wicked practices, or money, he immediately throws away and buys the field, that is, the world. For he who has knowledge of Christ has the world as his own possession. For having nothing he possesses everything, and has the elements as his servants and commands them, as did Joshua and Moses.
