Matthew 13:52

For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered. For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others. Or the Apostles are called Scribes instructed, as being the Saviour's notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs; I have kept for thee my beloved the new with the old. (c. 7:13.)

A scribe is one who, through continual reading of the Old and New Testaments, has laid up for himself a storehouse of knowledge. Thus Christ blesses those who have gathered in themselves the education both of the law and of the gospel, so as to "bring forth from their treasure things both new and old." And Christ compares such people with a scribe, just as in another place he says, "I will send you wise men and scribes."

Having then uttered all this, and concluded His discourse in a tone to cause fear, and signified that these are the majority of cases (for He dwelt more on them), He saith, "Have ye understood all these things? They say unto Him, Yea, Lord." Then because they understood, He again praises them, saying, "Therefore every Scribe, which is instructed in the Kingdom of Heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old." Wherefore elsewhere also He saith, "I will send you wise men and scribes." Seest thou how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it "a treasure"? So that as many as are ignorant of the divine Scriptures cannot be "householders;" such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another. Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm we are subjecting ourselves, to what poverty. For when are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided? But while the rich, those who are mad about wealth, are constantly shaking out their garments, that they may not become moth-eaten; dost thou, seeing forgetfulness worse than any moth wasting thy soul, neglect conversing with books? […]

And in the conclusion it is added: Therefore every scribe instructed in the kingdom of heaven is like a householder bringing forth from his treasure things new and old. If by the new and old that is spoken of we understand both Testaments, we deny that Abraham was instructed, who although he knew the deeds of the New and Old Testament, by no means proclaimed their words. Nor can we compare Moses to the instructed householder, who although he taught the Old Testament, nevertheless did not bring forth the sayings of the New. Since therefore we are excluded from this interpretation, we are called to another. But in what the Truth says: Every scribe instructed in the kingdom of heaven is like a householder, it can be understood that He was speaking not of those who had existed, but of those who could exist in the Church. They bring forth new and old things when they speak the proclamations of both Testaments by their words and their conduct. Yet this can also be understood in another way. For it was ancient for the human race to descend to the prison of hell, to endure eternal punishments for their sins. To this, through the coming of the Mediator, something new was added, so that if one rightly strives to live here, he may be able to enter the kingdom of heaven: and man, born on earth, may die from a corruptible life, to be placed in heaven. And so it is old that the human race should perish in eternal punishment for its guilt; and it is new that, being converted, it should live in the kingdom. What therefore the Lord added in the conclusion of His discourse is certainly what He had stated beforehand. […]

(ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

(ubi sup.) But if by things new and old in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preachings of both Testaments, in their words and in their lives. (ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

(non occ.) When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore He asks them, Have ye understood all these things? They say unto him, Yea, Lord.

Therefore every scribe instructed, etc. Here he shows the office that was incumbent upon them, as those already examined. And this conclusion can follow from the foregoing in two ways. First, by referring back to what was said about the treasure. The sense can therefore …

Do you see how the parables have made them more attentive? For behold, they who before were unthinking and unlearned have understood these difficult things that were spoken. Therefore the Saviour praises them and says "every scribe." He calls them scribes, students of the law, …

Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.

Then said he unto them,....

Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of his treasury - his granary or store-house; things new and old - a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them.

(See Mt 23:34). which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others. is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out." out of his treasure--his store of divine truth. things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.

The first thing which we ought to notice in these verses is the striking question with which our Lord winds up the seven wonderful parables of this chapter: he said, “Have you understood all these things?” Personal application has been called the “soul” of preaching. A sermon without application is like a letter posted without a direction: it may be well written, rightly dated and duly signed; but it is useless, because it never reaches its destination. Our Lord’s inquiry is an admirable example of real heart-seaching application: “Have ye understood?”

The first thing which we ought to notice in these verses is the striking question with which our Lord winds up the seven wonderful parables of this chapter: he said, “Have you understood all these things?” Personal application has been called the “soul” of preaching. A sermon without application is like a letter posted without a direction: it may be well written, rightly dated and duly signed; but it is useless, because it never reaches its destination. Our Lord’s inquiry is an admirable example of real heart-seaching application: “Have ye understood?” The mere form of hearing a sermon can benefit no man, unless he comprehend what it means: he might just as well listen to the blowing of a trumpet, or the beating of a drum. He might just as well attend a Roman Catholic service in Latin. His intellect must be set in motion, and his heart impressed: ideas must be received into his mind; he must carry off the seeds the seeds of new thoughts.. Without this he hears is in vain. It is of great important to see this point clearly; there is a vast amount of ignorance about it. There are thousands who go regularly to places of worship and think they have done their religious duty, but never carry away an idea, or receive an impression. Ask them, when they return home on a Sunday evening, what they have learned, and they cannot tell you a word. Examine them at the end of a year as to the religious knowledge they have attained, and you will find them as ignorant as the heathen. Let us watch our souls in this matter. Let us take with us to church not only our bodies, but our minds, our reason, our hearts and our consciences. Let us often ask ourselves, “What have I got from this sermon? What have I learned? What truths have been impressed on my mind?” Intellect, no doubt, is not everything in religion; but it does not therefore follow that it is nothing at all.

Jesus said that a wise scribe is one who brings out of his treasure chest treasures both old and new (Matt. 13:52).