• The Apostle's realized they needed more faith and strength in order to follow Jesus. The faith we need involves trust in God and being able to enjoy God's presence.

• A small amount of genuine faith is more than enough to do great deeds, but relies on Christ as it's source and an avoidance of sin.

• The parable of the master and the servant teaches us to have humility. Though we can do great works, they are only possible through God. It is our duty as servants. So do not expect any extra praise or rewards for doing your duty.

The Apostles' Request

Theophylact explains the motivation behind the Apostles' request for increased faith.

• The Apostles realized that following the commands Jesus gave was going to require more faith and spiritual strength then they had at that time.

• They believed that "nothing so prompts to a life of poverty as faith and hope in the Lord," and that only through increased faith could they succeed. So they asked for more faith.

Pope Gregory the Great explains that the request wasn't for something new.

• Their desire was that the faith they had would continue to "go on increasing more and more to perfection."

St. Augustine suggests the request points to two different kinds of faith:

• Faith in the Unseen: The common understanding of faith, by which people believe in the things that they do not see (i.e., God, heaven, future promises).

• Faith in the Present Reality (Perfect Faith): A more profound kind of faith signified by the request, where belief is not just with words only, but with the things themselves present. This perfect faith will only be fully realized in the future when the Wisdom of God (Christ) "shall reveal Himself openly to His saints face to face."

The Mustard Seed and the Mulberry Tree

Theophylact focuses on how Jesus uses the imagery of the mustard seed and mulberry tree.

• Jesus tells the Apostles that they asked well and should believe steadfastly, because faith "could do many things."

• The small mustard seed represents a quantity of faith that, though tiny, is important and powerful. 

• The miracle of commanding the sycamine tree is composed of two seemingly impossible feats, both of which declare the power of faith:

  1. Uprooting: Transplanting that which was firmly rooted in the earth.

  2. Replanting in the Sea: Planting it in the waves, an action which is unnatural ("what is ever planted in the waves?").

St. John Chrysostom explains the symbolism, defends the apostles for not performing the literal miracle, and resolves a potential contradiction with St. Paul.

• The mustard seed, despite its small size, is mighty in its nature. This signifies that the least part of faith possesses the potential to accomplish great things.

• The Apostle's did not actually perform a miracle of planting a mulberry tree in the sea because Christ was pointing out that it would be possible to do so if they had faith, not that they need to. 

• Christ's teaching that the "least part of faith" can move mountains appears to contradict St. Paul's statement that it takes "all faith" to move mountains (1 Corinthians 13:2)

  1. Paul was speaking to "carnal men" who were impressed by the sheer vastness of the mountain's size. 

Venerable Bede offers both a spiritual and a allegorical interpretation of the mustard seed and the mulberry tree.

• Though it is "lowly in appearance," the mustard seed is "fervid in heart." The small size represents the humility of the believer, and the sharp, hot nature of the seed represents the passionate zeal of their faith.

• The fruit and branches of a mulberry tree are "blood-red color," signifying Christ's Passion.

• The tree represents the teaching of the Gospel, rooted in the "Jewish Nation," uprooted by the preaching of the Apostles and planted in the sea of Gentiles. 

St. Ambrose provides an allegorical understanding of the mulberry tree's spiritual significance.

• Faith has the power to "keep out the unclean spirit."

  1. The fruit starts as a white blossom, which represents the devil's original state as a bright, holy angel, or the "white flower of the angelic nature."

  2. The fruit then turns red and finally blackens when it ripens. This symbolizes the devil's fall from the bright "beams of his power" to his final, terrible state, which "grows terrible in the black odor of sin."

• The power of faith is shown by its ability to uproot this symbol of sin and fallen nature.

St. John Chrysostom offers an allegorical interpretation of the mulberry tree as the devil and the power of faith to overcome sin.

• The mulberry tree can be seen as the devil, as it feeds destructive creatures, as "by the leaves of the mulberry tree certain worms are fed." 

  1. The tree's leaves are sinful thoughts and desires which feed the torment of guilt and eternal punishment.

  2. Faith is able to "pluck out" this mulberry tree, the devil and his influences, from our souls and "plunge it into the deep" (sea).

The Master and the Servant

Theophylact explains the context and purpose of the parable of the master and the servant.

• Faith leads to keeping God's commandments and performing "wonderful works." This success could cause a person to "fall into the sin of pride."

• The example of the servant warns the Apostles, and all believers, not to be boastful about their virtues. The parable is a lesson in humility.

St. Augustine connects the Apostles' request for (v. 5) with the parable (v. 7-10).

• Christ didn't seem to answer His Apostle's request, but what He meant is a change of one faith to another faith:

  1. The faith by which we serve God in this life and believe the word that is preached.

  2. The perfected faith by which we enjoy God and possess perfect peace.

• Perfect peace is the reward of "righteous labors." So to achieve the perfect peace, be the servant who:

  1. "In the field ploughing, or feeding": meaning in this world "serving foolish men, as it were cattle," which applies to spiritual guidance or ministry.

  2. "After his labors ... return home": After the work is complete, the faithful servant is to be "united to the Church" (the spiritual home and community).

Venerable Bede offers a spiritual interpretation of the servant's actions.

• The servant "departs from the field," taking a break from the work of preaching and "retires into his own conscience." Taking a period of private reflection, where he ponders his "own words or deeds within himself."

• The master (Christ) does not immediately tell the servant, "Go from this mortal life, and sit down to eat," because the servant's time for the final reward has not yet come.

St. Ambrose continues explaining the master's instruction to the servant.

• The reward of rest (sitting down to eat) does not come until the work is complete.

  1. Moses, who "passed over" (crossed the Red Sea, or perhaps passed away) before he could see the "great sight" of God.

• The Lord teaches that He does not accept the completion of only "one work and labor." He requires that "as long as we live we ought always to work."

Venerable Bede offers a profound interpretation of the master's instruction to the servant.

• The command "prepare something for me to eat" is a spiritual instruction: 

  1. After the labors of ministry or preaching, the teacher (servant) is to "humble himself in self-examination." 

  2. This act of introspection and humility is the "supper our Lord desires to be fed," a spiritual offering from the believer.

• Just as a person "girds up his garments" to avoid being tripped up while walking, the believer must gather and focus their mind so that their steps in the "cause of good works are wont to be entangled."

• The servant's (our) duties to God are performed only through God's enabling grace.

St. Augustine interprets the master's instruction to the servant allegorically.

• While the servants are "ministering" (preaching the Gospel), the Lord is "eating and drinking the faith and confession of the Gentiles." 

  1. Christ is spiritually nourished and delighted by the successful work of His preachers and the sincere "compunction" (repentance) of those who believe.

• "And afterward you shall eat and drink" is the promise of the ultimate reward. The servant's final meal symbolizes the perfect rest and endless enjoyment of divine wisdom in heaven.

St. Cyril of Alexandria explains that the parable is a lesson to combat the "disease of pride."

• Our service to God is a duty and not a source of pride or thanks. Our service to God is like paying a debt: if we don't pay it, we're in danger, but if we do, we've done nothing "thank-worthy."

• While a human master gains affection through kindness, God, though He requires our service as a master, is ultimately "merciful, and of great goodness." 

  1. He "promises reward to them that work," not as a earned payment, but as an act of loving-kindness that "far exceeds the labors of His servants." 

  2. Our reward is a gift of grace, not a deserved wage.

St. Ambrose summarizes the main lesson of the parable: humility and the rejection of pride.

• "Boast not yourself then that you have been a good servant." The servant has only done "what you ought to have done."

• Compare the Christian's duty to the natural order: "the sun obeys, the moon submits, and the angels are subject." So do not look for praise.

• Our service does not profit God, as He is self-sufficient; it only fulfills the duty we owe to Him as our Master.

Venerable Bede explains the deep meaning of the Apostles' commanded humility.

• Believers are truly "servants" because they have been "bought with a price" (Christ's sacrifice). Our status as servants is a spiritual reality based on redemption.

• Our service is called "unprofitable" for two reasons:

  1. The "Lord needs not our good things." Our service does not profit God, as He is perfectly self-sufficient.

  2. Our labors and "sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us" (a reference to Romans 8:18). The reward (glory) is so great that our work is comparatively worthless.

• The ultimate sign of "perfect faith" is not great deeds, but profound humility: when people have "done all things which were commanded them, they acknowledge themselves to be imperfect."