At that time, &c. Syriac, by the sea shore: When Christ, after His manner, had preached in the house, which He had hired for His dwelling in Capernaum, as I have said on c. iv13 , He sent away the multitudes to attend to themselves and their affairs, and that He might refresh Himself and His disciples with rest and food. Bye and bye, since He knew that the multitudes were about to come to Him in such numbers that the house could not contain them, He went out to the wide, open shore of the Sea of Galilee; and there uttered the following parables.
He went up into a ship: from whence, as from a pulpit, He preached to the people assembled on the shore.
A sower went out to sow: Gr. ÏŒ σπείÏων, i.e, sowing, Observe: Appositely are gospel doctrine and preaching compared to seed, and the harvest proceeding from it. For, as for the natural harvest there is need of seed, earth, sun, rain and wind, so also is there need of such things for the spiritual harvest. The seed is the word of God, or the gospel, and the preaching of it. The earth is the free will of all who hear. The sun is preventing grace, illuminating and inflaming the free will, that it may receive the Word of God so as from it to produce the fruits of charity and all virtues. The rain is grace, watering and promoting these good acts and motions of the free will. The winds are temptations which, by agitating them, cause them to take deeper root, and strengthen them. Lastly, there is need of patience, Gr. Ïπομονὴ, i.e, endurance in the labours and troubles of ploughing, sowing, &c, and long waiting for the reward and fruit of the harvest.
Observe: the end and scope of this parable Isaiah , that Christ would teach that He Himself is the Sower, the preacher of the gospel upon earth, that is to say, among men, but with different results among different people. For, first, not all who hear the gospel accept it; as seed, although sown in the earth, does not everywhere strike root in the earth2. Not all who believe persevere in faith, but some fall away under temptation; like seed which sprouts in stony ground, quickly withers by the sun"s heat3. Not all, who persevere in faith, bring forth the fruit of good works; just as thorns choke seed springing up well in otherwise good ground, and prevent it from bearing fruit4. These things happen, not through the fault of the seed, i.e, of the doctrine, but of the earth. It is the fault of the hearers, and that in various ways. It is partly on account of the rocks, partly on account of the thorns. The rock is the flesh, the thorns are the world, the highway is the habit of a worldly and licentious life, where the birds of the air, that is the devils, like most eager and voracious devourers of souls, snatch away the doctrine that has been preached, from the mind and memory, whilst they draw off those who are by the wayside, i.e, men who are given up to the customs and business of the world, as well as those who are wandering, who are slothful and curious, from considering and penetrating into the doctrine heard, to their accustomed vanities5. The seed in the good ground is that which those receive in a good heart, who begin to ruminate upon it, and profit by it; they are in the best way, who apply themselves with all their might, to arrive at perfection in virtue6. Some seed bears less fruit, some greater, some the greatest. That is on account either of the greater sowing, i.e, preaching and illumination of spiritual things, and the assistance of grace, or on account of greater efforts and co-operation of free will with grace. This is the sum of the whole parable, from which it is easy to understand it in all its parts. I will handle them briefly, one by one.
Moraliter: Let the preacher with Christ, who came forth from the house, even from heaven, impelled by the force of love, to the earth, go forth from the house of contemplation into the field of preaching, that what he has drank from God in prayer, he may pour forth upon the people, and preach, not so much by words, as by the example of a holy life. Again, he invokes God that what he speaks in the ear, God may speak in the heart.
And as he sowed, some fell by the wayside, namely, on the path or boundary, conterminous with the field, which is constantly worn and trodden down by the feet of passengers, and is therefore unsuitable for the reception of seed, and exposes it naked, to be carried off by the birds. We see a gradation here, for from the unsuitable ground for seed, He rises gradually to the less unsuitable, to the more suitable, and the most suitable. The most unsuitable earth for seed is that by the wayside. The less suitable is the rocky ground. The more fit is the good ground which produces thorns. The most fit is that which is entirely good, rich, moist earth. Moreover, the way is a mind worn, and dried up by evil thoughts. Such a mind does not receive the doctrine of the gospel, which is contrary to its lusts; it does not perceive, nor understand it, because it is wholly intent upon fleshly allurements. Whence, says the Gloss, such are those, who neither are pricked by preaching, nor begin to do well.
But other fell on stony ground, &c. This seed could not strike deep root, therefore it began to germinate and spring up before the proper time. For that which is quickly produced, quickly perishes. He adds the cause.
When the sun was risen, they were scorched, Gr. ε̉καυματίσθη, i.e, were burnt up, both seeds and germs, by the burning heat of the sun. And because they had no root, they withered away. They had but a little earth, which was succeeded by the rock. Hence, partly from want of moisture, partly by the burning rays of the sun, they were dried up. The rock in this place, says Rabanus, means the hardness of an insolent mind, in which there is no deep mildness of an obedient soul. Whence, such are only pleased by the sweetness of the word, which they hear, and of heavenly promises for a short time; but they strike not the root of desire unto salvation. Therefore by the heat of the sun i.e, the fury of persecution, are they burnt up, through impatience, because their mind does not firmly cleave to the word of God, and they lose the greenness of faith, says the Interlinear. S. Chrysostom says, "With regard to souls, that which is rock, may become good ground, that which is wayside, not trodden down; and the thorns may be destroyed. Christ was speaking to all, even as if He were providing for the future, how He might declare what I ought to do, and have not done. Hereby He teaches His disciples not to be slothful."
But other fell among thorns, &c, i.e, in land producing thorns. And they grew, Gr. α̉νÎβησαν, i.e, they ascended, i.e, they grew more quickly than the good seed, which rises slowly, and by degrees. For tares sprig up easily, wheat with difficulty. Therefore the tares choked the wheat just as it was coming into ear. The tares did this, both because they drew away the moisture and nourishment to their own roots: as well as because they deprived them of air and room to grow.
But other fell on good ground, &c. (Arab.) For one a hundred, for one sixty, and for another thirty. Good ground, if it be well cultivated, for one grain produces a hundred; other ground, less rich, sixty; other, more sterile, thirty. The good ground is a faithful and devoted conscience.
Observe, only the fourth part of the seed, namely, that which fell on the good ground, produced fruit; the three other divisions of the seed perished. Thus, but few profit by the word of preaching. By far the greater number who hear the word bring forth no fruit.
He that hath ears of hearing (Greek) let him hear. Christ makes use of this expression when the subject is obscure and symbolical, or when he would arouse the attention of his hearers. Ears to hear: He speaks of one who hears diligently the words of Christ, in order that he may receive them, and ruminate upon them, and obey them. For many heard Christ out of curiosity, for the sake of listening to something new. Such had not ears for hearing. Song of Solomon , even now, there are many who hear sermons for the sake of their eloquence—not that they may amend their lives.
And the disciples, &c. They meant to say, the uninstructed multitudes do not receive parabolic and symbolic discourses. Why, then, dost thou not speak to them in plain words, that they may understand them?
He answered and said, &c. (Arab), ye have been endowed with the knowledge of the mysteries of the kingdom of Heaven, and they have not been endowed. The reason why Christ spake to the multitude in parables was, because many among them were as yet unfitted for receiving the heavenly doctrine of the Gospel; and some, indeed, did not believe—yea, some derided. The scribes also reviled Christ, and accounted Him for a false prophet. Wherefore they had not ears of hearing such as Christ required. Christ, therefore, urges them to take hearing ears, and examine carefully His parables, and ask from Him the meaning of them, that thus they may make themselves fitted to receive the preaching of the Gospel. This if they would do, He promises clearly to expound what He speaks in parables.
Moreover, Christ indicates that this capability of receiving the Word cannot be obtained by our own power, but must be humbly asked of God. For this is the gift of God, which He gave to the disciples of Christ, and did not give to the rest, but left them in their blindness. It is as though He said, "Yours, 0 ye Apostles, is this grace and happiness, that God has given you faith in Me, and that, for this reason, I clearly tell you of mysteries, whilst I speak to others only in parables. For faith is the gift of God. Do ye, therefore, render perpetual thanks to God for this, and pray for others, that God would give them ears of hearing, as He has given you. For then will I explain My parables to them, as I shall explain them to you." Whence Mark has ( Mark 4:11.), To them which are without, all things are done in parables. That Isaiah , to the unbelieving who are outside of faith and of the Church, all things are spoken and done by Me, parabolically, i.e, obscurely, by symbols and enigmas, that they may not despise and cavil at them, for as Bede says, "Not only the things which the Lord spoke, but also the things which He did, were parables," i.e, signs of mysteries, hidden from the unbelieving Jews, according to the words, "Give not that which is holy unto the dogs, neither cast your pearls before swine." Mark adds, that seeing they may see, and not perceive, &c. He means, they are blinded and obstinate, and thus they persevere in their blindness, and will not accept the light of truth, which I offer them. For this blindness is the punishment of past sins, which they have committed. All this will be more plain from what follows.
Observe: the word that, as Mark says, that seeing they way see, and not perceive, does not signify cause and intention, but consequence and effect. For Christ, in speaking parabolically, did not intend absolutely to blind them, but only to permit what was the consequence of His parables—namely, that the Jews, being blinded with envy and lust, although they saw so many miracles of Christ, and heard His heavenly Wisdom of Solomon , yet would not believe, nor understand what they saw and heard, but would be as though they had neither seen nor heard.
For he that hath, &c.; Arabic, And he who has anything, it shalt be given and added, &c. The sentence is a species of proverb, as Salmeron and others say. It is most true: for to the rich things are given, from the poor there is always taking away. Similarly, God heaps upon His faithful and elect people (such as the Apostles were) new graces and benefits day by day, so that they abound in virtue and holiness: but from the unbelieving, the ungrateful, and the unworthy, He gradually takes away His gifts, both of nature and grace.
The meaning is: 1. He who has faith, to Him shall be given the knowledge of the mysteries of God"s kingdom; for these cannot be known without faith. Hebrews , therefore, who hath not faith, from him shall be taken away the good which he hath. As though He said, To you, 0 ye Apostles, because ye believe in Me as the Messiah, it is given to hear the mysteries of God and of Heaven, by means ot which ye are every day advanced more and more in hope and the love of God. But from the Scribes, who will not believe in Me, God will take away the little knowledge which they do possess of heavenly things. Yea, he will deprive them of Church, kingdom, priesthood, and country; and, as profane and perfidious, they will wander in misery over the whole earth. Thus SS. Jerome and Hilary and Euthym. explain.
2. They who have ears of hearing, who come to Me with sincere affection, with a pure desire of faith and truth, to them I will clearly reveal celestial verities; and I will assist them in the path of virtue, by which they may arrive at the kingdom of God. But they who have not this pure desire of the truth, but indulge in their own lusts and errors—as ye do, 0 ye Jews and Scribes—from them shall be taken away, by degrees, that little knowledge of Divine things which they do possess, and they shall become wholly blinded. Therefore, to you, 0 ye Jews, I, Christ, speak not clearly, but darkly in parables. As Theophylact says, "For he who hath a small spark of goodness, and does not stir it up by means of the Spirit and spiritual things must of necessity have it extinguished."
3. S. Augustine (lib1 , de Doctr. Christ. c1) explains the word have to mean use, and applies it to preachers. Thus, the preacher who has doctrine—i.e, who uses the doctrine given him by God, and diligently preaches it, and communicates it to others;—doctrine and words, which he may speak and preach, will never fail him, for God will suggest them. But if anyone does not make use of doctrine, he will gradually forget it and lose it. In the same manner, the word have means to use in c. xxv29. Thus we find by experience that zealous preachers, the more they preach, the more they abound in word and spirit; like fountains, from which however much water flows, just as much do they always receive.
Therefore I speak unto them, &c. Behold how Christ here plainly declares the reasons why He spoke to the Jews and Pharisees in parables. It was because they had been previously unwilling to hear, i.e, to understand, obey, and believe Christ when He spake plainly of repentance and the way to the kingdom of Heaven. They deserved, therefore, that Christ should speak to them obscurely and by parables. For He taught at Capernaum—where were rich merchants, who trusted in their riches; where also were Scribes and Pharisees; these men despised, yea even derided and blasphemed, Christ"s heavenly doctrine concerning contempt of riches, humility, poverty, and penance. Wherefore, Christ purposely betook Himself to parables, which (forasmuch as they did not understand them) they could not deride. Therefore He spake unto them in parables; not because they were absolutely reprobate, but because they were unworthy and ungrateful. Thus SS. Hilary, Chrysostom, and Bede. Nevertheless, I confess there were intermingled with this multitude of unbelieving Jews many who were desirous of hearing Christ for the sake of salvation; but because they were mixed up with the unbelieving, who were Christ"s enemies, it was given to them to hear only in parables; that by them, even when they did not understand them, they might at least conceive admiration and reverence for Christ, which would at length lead them on to a better position. Yea, as S. Chrysostom says, to all the Scribes and Pharisees, unworthy and obstinate as they were, Christ spake in parables, with this intention and this end in view—that He might instil into them a sincere desire of searching and believing in Christ, and that having suffered a temporary obscurity in parables which they did not comprehend, they might the more eagerly desire Christ, the true light, and ask of Him the explanation of the parables. This is hinted at in Mark (iv33).
And with many parables He spake the word unto them, as they were able to bear it, that (namely) they who were able to understand and receive them, might receive them; but they who could not, might be stimulated to search out the meaning.
For this people"s heart is waxed gross, &c. He cites Isaiah ( Isaiah 6:9-10), where instead of make fat, our translation has, blind thou—i.e, thou shalt blind (Chaldean, infatuate) the heart of this people. The Hebrew is השמן, hashmen, i.e, make gross, or fat their heart, and make heavy their ears. Where observe that this blinding, making gross and hardening, is spoken of God deserting and leaving in his blindness the man who is made blind and hardened; as well as of the man who, of his own free will, blinds, makes gross, and hardens himself, by cleaving to his darkness and his sins, and shutting his eyes to the Divine light and the doctrine of Christ. Where the LXX (which the Vulgate follows) reads with different points, huscheman, and translate with a clearer meaning—the heart of this people has been made gross, namely, directly by themselves, indirectly by God; especially because the preceding words signify that they had not been so much blinded by God as by their own covetousness, pride, malice, hatred and envy against Christ. See what I have said on Isaiah vi, where I have expounded the passage at length.
But blessed are your eyes, for they see (Arabic, see through), &c. Eyes and ears of the mind as well as of the body. Blessed are ye, 0 ye Apostles, because ye receive the mysteries of the kingdom of heaven, both with the exterior eyes and ears of the body, and the interior ears and eyes of the soul. With the eyes of the body ye behold My sacred actions and miracles: but, what is of far more consequence, with the eyes and ears of your minds, enlightened by God, ye believe and understand the same. This do not the Jews: for the soul, equally with the body, has its own eyes and ears—yea, the soul is all eye or ear.
