Chapter 4

Chapter Four Mk. 4:1. And again He began to teach by the sea; and a great multitude gathered to Him, so that He got into a boat and sat on the sea, and all the people were on the land by the sea. Mk. 4:2. And He taught them many things in parables, Though He seemed to have sent His Mother away, He nevertheless obeys Her again, for on account of Her He goes out to the sea. He sits in a boat so that, having everyone before His eyes, He might speak within the hearing of all and have no one behind Him. Mk. 4:2. And in His teaching He said to them: Mk. 4:3. Listen: behold, the sower went out to sow; Mk. 4:4. And it came to pass, as he sowed, some fell by the wayside, and the birds came and devoured it. Mk. 4:5. Some fell on stony ground, where it had little earth, and immediately it sprang up, because the earth was not deep; Mk. 4:6. When the sun rose, it withered, and since it had no root, it dried up. Mk. 4:7. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no fruit. Mk. 4:8. And other fell on good ground, and did yield fruit that sprang up and increased, and brought forth, some thirty, and some sixty, and some a hundred. Mk. 4:9. And He said to them: He who has ears to hear, let him hear! Mk. 4:10. When He was alone, those around Him, together with the twelve, asked Him about the parable. Mk. 4:11. And He said to them: To you it is given to know the mysteries of the Kingdom of God, but to those who are outside, all things are done in parables, Mk. 4:12. So that with their own eyes they look, and do not see; with their own ears they hear, and do not understand; lest they should turn, and their sins be forgiven them. He puts forward the first parable about the seed in order to make the listeners more attentive. Since He intends to say that the seed is the word and that it perishes when it falls among the inattentive, He speaks of this first of all, so that the listeners might take care to be attentive and not resemble that soil which destroys the seed. But who is the Sower? Christ Himself, Who in His love for mankind and condescension went forth inseparably from the bosom of the Father, and went forth not to burn the accursed earth and evil hearts, not to cut down the thorns, but to sow seed. What seed? That of Moses? That of the prophets? No, His own — that is, to preach His own Gospel. And He sowed; but of the seeds, one fell on a soul like a road trampled by many, and the birds of the air, that is, the demons who rule in the air, devoured this seed. To such people belong the people-pleasers; they are the same as a road trampled by many. Whoever does everything only to please this person or that is trampled by many. But notice, the Lord did not say that the seed was thrown by the wayside, but that it fell by the wayside, because the Sower casts the seed on the ground as on good ground, but the ground itself, having proved to be bad, destroys the seed, that is, the word. However, some have well understood what fell by the wayside in the sense that it fell on an unbelieving heart. For the Way is Christ, and those by the wayside are the unbelievers who are outside the Way, that is, Christ. Other seed fell on a rocky soul — I mean those who readily accept the word but then reject it. They are rocky, as having become somewhat like the rock, that is, Christ, inasmuch as they accepted the word; but since they accept the word for a time and then reject it, through this they lose even the likeness. Other seed fell on a soul occupied with many things, for the "thorns" are the cares of life. But the fourth seed fell on good ground. So observe how rare goodness is and how few are being saved! Only a fourth part of the seed proved to have survived! To the disciples who asked Him privately, He says, "To you it has been given to know the mysteries" (Mt. 13:11). But surely this was not given to some and not to others by allotment and appointment of nature? It cannot be; rather it was given to them as seekers: "Seek," it says, "and it will be given to you" (cf. Mt. 7:7), while the rest God left in blindness, so that knowledge of what is right might not serve for their greater condemnation when they fail to do what is right. However, do you wish to know that God has given all people the ability to see what is right? Listen! "With their own eyes they look" — this is from God; "and do not see" — this is from their own wickedness; for God created them seeing, that is, understanding the good, but they do not see, closing their eyes voluntarily, so as not to turn back and be corrected, as if envying their own salvation and correction. It can also be understood this way: but to the rest I speak in parables, "so that seeing with their own eyes they do not see, and hearing with their own ears they do not understand," in order that at least for this reason they might turn back and be corrected. Mk. 4:13. And He says to them: Do you not understand this parable? How then will you understand all the parables? Mk. 4:14. The sower sows the word. Mk. 4:15. That which was sown by the wayside signifies those in whom the word is sown, but to whom, when they have heard, Satan immediately comes and snatches away the word that was sown in their hearts. Mk. 4:16. In like manner, that which is sown on stony ground signifies those who, when they hear the word, immediately receive it with joy, Mk. 4:17. but have no root in themselves, and are unstable; then, when tribulation or persecution arises on account of the word, they are immediately scandalized. Mk. 4:18. That which was sown among the thorns means those who hear the word, Mk. 4:19. But in whom the cares of this age, the deceitfulness of riches, and the desires for other things, entering in, choke the word, and it becomes unfruitful. Mk. 4:20. And that which was sown on the good ground means those who hear the word and receive it, and bring forth fruit, one thirtyfold, another sixtyfold, and another a hundredfold. Here three classes of people are indicated in whom the word is lost: some are inattentive, these are signified by the phrase "by the road"; others are fainthearted, these are understood by the phrase "on rocky ground"; the third are lovers of pleasure, signified by the phrase "among thorns." And there are likewise three classes of those who received and preserved the seed: some bear fruit a hundredfold — these are people of a perfect and lofty life; others sixty, these are the middling; and others thirty, who though little, still bear fruit according to their ability. Thus, some are virgins and hermits, others live together in a community, and others in the world and in marriage. But the Lord accepts all of them as bearing fruit. And thanks be to His love for mankind! Mk. 4:21. And He said to them: Is a candle brought to be put under a bushel or under a bed? Is it not brought to be set on a candlestick? Mk. 4:22. There is nothing hidden that would not become manifest, and nothing is secret that would not come to light. Mk. 4:23. If anyone has ears to hear, let him hear! Here the Lord teaches the apostles to be radiant in life and conduct. Just as a lamp is set in place to give light, so too your life, He says, will be visible to all, and everyone will look upon it. Therefore strive to lead a good life, for you have been placed not in a corner, but serve as a lamp, and a lamp is not hidden under a bed, but is set in plain sight, on a lampstand. And each one of us is a lamp that must be set on a lampstand, that is, on the height of a life lived according to God, so that it may give light to others as well, and not under a bushel of gluttony and concern for food, nor under a bed of idleness. For no one occupied with concern for food and given over to laziness can be a lamp shining by his life for all. "And nothing is hidden that will not be revealed." Whatever anyone does in secret—whether good or evil—will all be made manifest both here and especially in the age to come. What was more hidden than God? Yet even He was manifested in the flesh. Mk. 4:24. And He said to them: take heed what you hear; with what measure you measure, it shall be measured to you, and more shall be added to you who hear. Mk. 4:25. For whoever has, to him it will be given, and whoever does not have, even what he has will be taken away from him. The Lord urges the disciples to vigilance. Take heed, He says, what you hear; do not let anything I have said pass you by. "With what measure you mete, it shall be measured to you," that is, to the degree that you are attentive, to that degree you will also receive benefit. To the listener who is always attentive, and moreover to the highest degree, God will also give a great reward, while for the sluggish person the profit of recompense will be proportionate. Whoever has zeal and diligence will also be given a reward, but whoever does not have zeal and diligence, even what he thinks he has will be taken from him. For on account of laziness, even that small spark which he formerly had is extinguished in him, just as through diligence it is kindled. Mk. 4:26. And He said: The Kingdom of God is as if a man should cast seed into the ground, Mk. 4:27. and sleeps, and rises night and day; and how the seed sprouts and grows, he does not know, Mk. 4:28. For the earth brings forth fruit of itself: first the blade, then the ear, then the full grain in the ear. Mk. 4:29. When the fruit is ripe, immediately he puts in the sickle, because the harvest has come. By the Kingdom of God He means God's providence concerning us. The "man" is God Himself, Who for our sake became man. He cast "seed into the ground," that is, the evangelical preaching. Having cast it, He "sleeps," that is, He ascended into the heavens; nevertheless, He also "rises night and day." For although God apparently sleeps, that is, is longsuffering, He rises: He rises at night when through temptations He rouses us to the knowledge of Him; He rises by day when He fills our life with joys and consolations. The seed grows as if without His knowledge, because we are free, and it depends on our will whether this seed grows or does not grow. We bear fruit not by compulsion, but voluntarily, that is, we bear fruit of ourselves. At first, when we are infants who have not yet attained to the measure of the stature of Christ, we put forth "the blade," showing the beginning of good; then "the ear," when we are already able to withstand temptations as well, for the ear is already bound by joints, stands upright, and has already reached greater development; then "the full grain in the ear" is formed — this is when one brings forth the fruit of perfection. And when the "harvest" comes, then the "sickle" gathers the fruits. This "sickle" is the Word of God, and the "harvest" is the time of death. Mk. 4:30. And He said: to what shall we liken the Kingdom of God? Or with what parable shall we represent it? Mk. 4:31. It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth; Mk. 4:32. But when it is sown, it grows up and becomes greater than all herbs, and puts forth large branches, so that the birds of the air can shelter under its shade. Mk. 4:33. And with many such parables He spoke the word to them, as much as they were able to hear. Mk. 4:34. And without a parable He did not speak to them, but privately He explained everything to His disciples. The word of faith is small: because one need only believe in Christ, and you shall be saved. You see that this word is as small as a mustard seed. But the preaching of the word, once sown upon the earth, expanded and grew, so that the birds of the air rest upon it, that is, all people of lofty and elevated mind and knowledge. Indeed, how many wise men found rest in this preaching, having abandoned Greek wisdom! Thus the preaching became greater than all else and put forth great branches. For the apostles went forth like branches: one to Rome, another to India, a third to Achaia, and the rest to other lands of the earth. The Lord speaks to the people in many parables, offering parables suited to the condition of His listeners. Since the people were simple and unlearned, He therefore reminds them of the mustard seed, of grass and seed, so that through things familiar and ordinary to them He might teach them something profitable or cause them to approach and ask, and through their questioning understand what was unclear. Thus He explained everything to the disciples privately, since they came directly to Him and asked. He explained only those things about which they asked and did not know, and not absolutely everything, including what was already clear. For when they understood what they had asked about, other things became clear to them from this as well, and in this way everything was resolved for them. Mk. 4:35. In the evening of that day He said to them: let us cross over to the other side. Mk. 4:36. And they, having dismissed the crowd, took Him with them, just as He was in the boat; and other boats were also with Him. Mk. 4:37. And there arose a great storm of wind; and the waves beat into the boat, so that it was now filling with water. Mk. 4:38. But He was sleeping on the stern on a pillow. They wake Him and say to Him: Teacher! Do You not care that we are perishing? Mk. 4:39. And He arose and rebuked the wind, and said to the sea: Peace, be still. Mk. 4:40. And the wind ceased, and there was a great calm. And He said to them: Why are you so fearful? How is it that you have no faith? Mk. 4:41. Fear and a great dread fell upon them, and they said to one another: Who then is This, that even the wind and the sea obey Him? Matthew narrated this differently (Matt. 8:23–27) than Mark: what the one said at greater length, the other abbreviated, and conversely, what the first set forth briefly, the latter said at greater length. The Lord takes with Him the disciples alone, allowing them to be witnesses of the coming miracle. But so that they would not become proud because He sent the others away and took them, and at the same time, to teach them to endure dangers, He allows them to be in danger from the storm. And He sleeps during this with the purpose that the miracle would seem all the more important to them, after they had become frightened. Otherwise, if the storm had occurred while Christ was awake, they would not have been frightened or would not have turned to Him with a plea for salvation. And so He allows them to be in fear from danger, so that they would come to an awareness of His power. Since they had only seen Christ's benefactions toward others but had not themselves experienced anything similar, there was a danger that they would become careless; therefore the Lord allows the storm to occur. He sleeps at the stern of the ship (it was, of course, wooden). Having awakened, Christ rebukes first the wind, since it is the cause of the agitation of the sea, and then calms the sea as well. He also rebukes the disciples for not having faith. For if they had had faith, they would have believed that even while sleeping He could preserve them unharmed. The disciples said among themselves, "Who then is this?" because they still had an indefinite conception of Him. Since Christ calmed the sea by a single command, and not with a rod, like Moses, not with a prayerful cry, like Elisha at the Jordan, not with an ark, like Joshua, for this reason He appeared to them as more than a man; but in that He slept, He appeared to them again as a man.