Mark 4 · The Lantern

και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην

και εδιδασκεν αυτους εν παραβολαις πολλα και ελεγεν αυτοις εν τη διδαχη αυτου

We try to think in a general way about every parable, the elaborate interpretation of which has not been recorded by the Evangelists, remembering that Jesus explained all things to his own disciples privately. The writers of the Gospels have withheld any detailed exposition of the parables, because the things signified by them were beyond the power of words to express.

And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God. Wherefore it goes on, And he said to them in his doctrine. Not in that of Moses, nor of the Prophets, because He preaches His own Gospel.

A parable is a comparison made between things discordant by nature, under some similitude. For parable is the Greek for a similitude, when we point out by some comparisons what we would have understood. In this way we say an iron man, when we desire that he should be understood to be hardy and strong; when to be swift, we compare him to winds and birds.

ακουετε ιδου εξηλθεν ο σπειρων του σπειραι

και εγενετο εν τω σπειρειν ο μεν επεσεν παρα την οδον και ηλθεν τα πετεινα του ουρανου και κατεφαγεν αυτο

As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all, making no distinction between rich and poor, wise and foolish, lazy or diligent, brave or cowardly. He addresses everyone, fulfilling his part, although knowing the results beforehand.… Why then, tell me, was so much of the seed lost?

(ubi sup.) Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatsoever good seed comes in contact with such a way, perishes, and is carried off by devils. Wherefore there follows, And the fowls of the air came and devoured it up.

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.

αλλο δε επεσεν επι το πετρωδες οπου ουκ ειχεν γην πολλην και ευθεως εξανετειλεν δια το μη εχειν βαθος γης

ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν εξηρανθη

και αλλο επεσεν εις τας ακανθας και ανεβησαν αι ακανθαι και συνεπνιξαν αυτο και καρπον ουκ εδωκεν

και αλλο επεσεν εις την γην την καλην και εδιδου καρπον αναβαινοντα και αυξανοντα και εφερεν εν τριακοντα και εν εξηκοντα και εν εκατον

και ελεγεν αυτοις ο εχων ωτα ακουειν ακουετω

οτε δε εγενετο καταμονας ηρωτησαν αυτον οι περι αυτον συν τοις δωδεκα την παραβολην

και ελεγεν αυτοις υμιν δεδοται γνωναι το μυστηριον της βασιλειας του θεου εκεινοις δε τοις εξω εν παραβολαις τα παντα γινεται

And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed?

(ubi sup.) To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.

(Vict. Ant. c Cat. in Marc.) As if He said unto them, You that are worthy to be taught all things which are fitted for teaching, shall learn the manifestation of parables; but I use parables with them who are unworthy to learn, because of their wickedness.

ινα βλεποντες βλεπωσιν και μη ιδωσιν και ακουοντες ακουωσιν και μη συνιωσιν μηποτε επιστρεψωσιν και αφεθη αυτοις τα αμαρτηματα

(Quaest. 14, in Matt.) Or else they deserved this, their not understanding, and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.

For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation. It goes on, Lest at any time they should be converted, and their sins be forgiven them.

(Vict. Ant. e Cat. in Marc.) Thus, therefore, they see and they do not see, they hear and do not understand, for their seeing and hearing comes to them from God's grace, but their seeing and not understanding comes to them from their unwillingness to receive grace, and closing their eyes, and pretending that they could not see; neither do they acquiesce in what was said, and so…

και λεγει αυτοις ουκ οιδατε την παραβολην ταυτην και πως πασας τας παραβολας γνωσεσθε

ο σπειρων τον λογον σπειρει

The Greek culture, along with its philosophy, was preparatory. By this it is made clear how obliquely, not with a straight direction, gifts have come from God to humanity—in that miscellaneous way that showers fall down on the good land, and on the dunghill, and on the houses. Then both grass and wheat sprout. Both figs and reckless trees grow on sepulchers.

The reading of the holy Gospel which you have just heard, dearest brothers, does not need exposition, but exhortation. For human frailty does not presume to examine what Truth itself has expounded.

(non occ.) And for this reason, the Lord in saying these things, shows that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower soweth the word.

ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων

For as the good olive, if neglected for a certain time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by the…

These are those who are beside the way where the word is sown. And when they hear, Satan immediately comes and takes away the word that was sown in their hearts, etc. In this explanation of the Lord, the entire distance of those who could hear the word of salvation but cannot reach salvation is comprehended.

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."

και ουτοι εισιν ομοιως οι επι τα πετρωδη σπειρομενοι οι οταν ακουσωσιν τον λογον ευθεως μετα χαρας λαμβανουσιν αυτον

Take care that rocky ground does not receive the seed and send forth the fruit of good work without the roots of perseverance. For many are pleased by what they hear and propose beginnings of good work; but as soon as they begin to be wearied by adversities, they abandon what they have begun.

(ubi Sup.) There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns.

Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away.

και ουκ εχουσιν ριζαν εν εαυτοις αλλα προσκαιροι εισιν ειτα γενομενης θλιψεως η διωγμου δια τον λογον ευθεως σκανδαλιζονται

και ουτοι εισιν οι εις τας ακανθας σπειρομενοι ουτοι εισιν οι τον λογον ακουοντες

Allow the Spirit of God to dwell within you; then in his love he will come and make a habitation with you; he will reside in you and live in you. If your heart is pure you will see him and he will sow in you the good seed of reflection upon his actions and wonder at his majesty.

When the Word is choked, it is not merely due to the thorns as such, but to the negligence of those allowing them to spring up. There is a way, if there is a will, to hinder evil growth and use wealth appropriately.

It should be noted that the Lord, in His explanation, says that cares, pleasures, and riches choke the word. For they choke it because by their importunate thoughts they strangle the throat of the mind; and since they do not allow good desire to enter the heart, they kill, as it were, the passage of the breath of life.

και αι μεριμναι του αιωνος τουτου και η απατη του πλουτου και αι περι τα λοιπα επιθυμιαι εισπορευομεναι συμπνιγουσιν τον λογον και ακαρπος γινεται

και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον

και ελεγεν αυτοις μητι ο λυχνος ερχεται ινα υπο τον μοδιον τεθη η υπο την κλινην ουχ ινα επι την λυχνιαν επιτεθη

Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies.

(in Marc. i. 20) Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed.

Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord hath enlightened.

ου γαρ εστιν τι κρυπτον ο εαν μη φανερωθη ουδε εγενετο αποκρυφον αλλ ινα εις φανερον ελθη

Why does the Lord call us the light of the world? Why has he compared us to a city on a hill? Are we not called to shine in the midst of darkness, and stand up high for those most sunk down? If you hide your lamp beneath a bushel, you will soon notice that you yourself will be in the dark. You will find others bumping into you. So what can you do to illumine the world?

"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.

The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.

ει τις εχει ωτα ακουειν ακουετω

και ελεγεν αυτοις βλεπετε τι ακουετε εν ω μετρω μετρειτε μετρηθησεται υμιν και προστεθησεται υμιν τοις ακουουσιν

That when we have received a wrong, we must remit and forgive it. In the Gospel, in the daily prayer: "Forgive us our debts, even as we forgive our debtors." Also according to Mark: "And when ye stand for prayer, forgive, if ye have ought against any one; that also your Father who is in heaven may forgive you your sins.

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.

According to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them.

ος γαρ αν εχη δοθησεται αυτω και ος ουκ εχει και ο εχει αρθησεται απ αυτου

και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης

και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος

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.

(Vict. Ant. e Cat. in Marc.) Or Christ Himself is the man who rises, for He sat waiting with patience, that they who received seed should bear fruit.

For the seed is the word of life, the ground is the human heart, and the sleep of the man means the death of the Saviour. The seed springs up night and day, because after the sleep of Christ, the number of Christians, through calamity and prosperity, continued to flourish more and more in faith, and to wax greater in deed.

αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι

οταν δε παραδω ο καρπος ευθεως αποστελλει το δρεπανον οτι παρεστηκεν ο θερισμος

και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην

Now a simile differs from a parable; for it is written in Mark, "With what can we compare the kingdom of God, or what parable shall we use for it?" From this it is plain that there is some logical distinction between a comparison and a parable. The simile seems to be generic, and the parable specific.

And he said: To what shall we liken the kingdom of God, or with what parable shall we compare it? It is like a mustard seed which, when it is sown in the ground, is smaller than all the seeds that are on the earth.

(non occ.) After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to show the excellence of the doctrine of the Gospel before all other doctrines. Wherefore it is said, And he said, Whereunto shall we liken the kingdom of God?

ως κοκκω σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης

The word which proclaims the kingdom of heaven is sharp and pungent as mustard. It represses bile (anger) and checks inflammation (pride). From this word flows the soul's true vitality and fitness for eternity.

When it is sown in the ground, he says, it is smaller than all the seeds that are on the earth. But when it is sown, it grows up and becomes greater than all garden plants and puts forth large branches, so that the birds of the air can make nests under its shade. The preaching of the Gospel is the smallest among all disciplines.

Or else, that seed is very small in fear, but great when it has grown into charity, which is greater than all herbs; for God is love, (1 John 4:16) whilst all flesh is grass. (Isa. 40:6 But the boughs which it puts forth are those of mercy and compassion, since under its shade the poor of Christ, who are meant by the living creatures of the heavens, delight to dwell.

και οταν σπαρη αναβαινει και γινεται παντων των λαχανων μειζων και ποιει κλαδους μεγαλους ωστε δυνασθαι υπο την σκιαν αυτου τα πετεινα του ουρανου κατασκηνουν

Now let us consider the nature of mustard, and the power of comparison. The mustard seed itself is certainly a cheap and simple thing: if it is ground, it releases its strength. Similarly, faith at first seems simple, but if it is tested by adversity, it reveals the grace of its virtue; so that it also fills others who either hear or read with the fragrance of itself.

It is up to us to sow this mustard seed in our minds and let it grow within us into a great tree of understanding reaching up to heaven and elevating all our faculties; then it will spread out branches of knowledge, the pungent savor of its fruit will make our mouths burn, its fiery kernel will kindle a blaze within us inflaming our hearts, and the taste of it will dispel our u…

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.

και τοιαυταις παραβολαις πολλαις ελαλει αυτοις τον λογον καθως ηδυναντο ακουειν

(non occ. sed v. Cat. in Marc.) Then after this, Mark, who delights in brevity, to show the nature of the parables, subjoins, And with many such parables spake he the word unto them as they could hear him.

And with many such parables he spoke the word to them, as they were able to hear it. But without a parable he did not speak to them. But privately he expounded all things to his disciples.

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 und…

χωρις δε παραβολης ουκ ελαλει αυτοις κατ ιδιαν δε τοις μαθηταις αυτου επελυεν παντα

Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whosoever He is, of what God soever He is the Son, of what substance soever He is man and God, of what faith soever He is the, teacher, of what reward soever He is the Promiser, did, whilst He lived on earth, Himself declare what He was, what He had been, what the Father's will was which He was adm…

And when they were alone, he expounded all things to his disciples, that is, all things about which they were ignorant and asked Him, not simply all, whether obscure or not.

For they were worthy to hear mysteries apart, in the most secret haunt of wisdom, for they were men, who, removed from the crowds of evil thoughts, remained in the solitude of virtue; and wisdom is received in a time of quiet.

και λεγει αυτοις εν εκεινη τη ημερα οψιας γενομενης διελθωμεν εις το περαν

και αφεντες τον οχλον παραλαμβανουσιν αυτον ως ην εν τω πλοιω και αλλα δε πλοιαρια ην μετ αυτου

How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching co…

They awakened the Word, who was sailing with them, and immediately the sea became smooth at the command of its Lord, and they were saved. They became proclaimers and teachers at the same time, attesting the miracles of our Savior, and also teaching us to imitate their example.

The Lord takes with Him the disciples alone, allowing them to be witnesses of the coming miracle.

και γινεται λαιλαψ ανεμου μεγαλη τα δε κυματα επεβαλλεν εις το πλοιον ωστε αυτο ηδη γεμιζεσθαι

και ην αυτος επι τη πρυμνη επι το προσκεφαλαιον καθευδων και διεγειρουσιν αυτον και λεγουσιν αυτω διδασκαλε ου μελει σοι οτι απολλυμεθα

For as many as are in the little ship of faith are sailing with the Lord; as many as are in the bark of holy church will voyage with the Lord across this wave-tossed life; though the Lord himself may sleep in holy quiet, he is but watching your patience and endurance: looking forward to the repentance, and to the conversion of those who have sinned.

But inasmuch as the greatness of the clangor made their terror now unendurable, as having no other hope of safety except Him only Who is the Lord of powers even Christ, they arouse Him, saying, Master, Master, save us, we perish: for the Evangelist says that He was asleep. With most wise purpose, as it seems to me, was this also done.

But He was sleeping upon the pillow of the ship, that is, on a wooden one.

και διεγερθεις επετιμησεν τω ανεμω και ειπεν τη θαλασση σιωπα πεφιμωσο και εκοπασεν ο ανεμος και εγενετο γαληνη μεγαλη

When he disperses its waves, Habakkuk's words are fulfilled, where he speaks of the Lord "scattering the waters in his passage." When at his rebuke the sea is calmed, Nahum's prophesy is fulfilled: "He rebukes the sea and makes it dry."

And rising, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased, and there was a great calm. Indeed, rising, he rebuked the wind, because he subdued the pride of the devil, who had the power of death, while celebrating his resurrection.

(non occ.) For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke.

και ειπεν αυτοις τι δειλοι εστε ουτως πως ουκ εχετε πιστιν

και εφοβηθησαν φοβον μεγαν και ελεγον προς αλληλους τις αρα ουτος εστιν οτι και ο ανεμος και η θαλασσα υπακουουσιν αυτω

So likewise the ship that carried our Lord; it was He that bare it, in that He stayed from it the wind that would have sunk it. Peace, for thou art shut up. While He was on the sea, His arm reached even to the fountain of the wind, to shut it up. The ship bare His manhood, but the power of His Godhead bare the ship and all that was therein.

When you have to listen to abuse, that means you are being buffeted by the wind. When your anger is roused, you are being tossed by the waves. So when the winds blow and the waves mount high, the boat is in danger, your heart is imperiled, your heart is taking a battering.

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…

Mark4