He gives the example of an unclean spirit. But one must keep in mind that sometimes an example is taken from some occurrence, sometimes from a parable. When it is taken from an occurrence, it is required that each be explained separately, so that both need their own explanation, as was done here, when the example of Jonah was presented. Sometimes the example from a parable is presented, as when it is said, "The kingdom of heaven is like unto..." In this case there is no need to state what is in the kingdom of heaven. "Therefore we can say according to Jerome that it is a similitude and a parable. In that case there is one sense. Or, according to Augustine, it is taken from an occurrence, and then there are two senses.
The unclean spirit goes out of a man in two ways, because sometimes he torments a man in a bodily way, sometimes in a spiritual. Hence it is necessary to see how a man is filled with an unclean spirit; how in a bodily manner and how in a spiritual; thirdly, how it pertains to the matter at hand. Therefore, four things were said: first, liberation from an unclean spirit; secondly, repeated affliction; thirdly, the occasion; fourthly, the occasion of the second affliction.
He says, therefore, When the unclean spirit has gone out of a man ... Anything mixed with a baser thing is called unclean, with a purer thing, more pure. For example, if silver is mixed with lead, it becomes baser. Accordingly, a created spirit, if it is united with one lower than itself, is called an unclean spirit. And sometimes it goes out of a man, whom it was harassing corporeally, and sometimes whom it was vexing spiritually, as in baptism. Consequently, the renewed harassment is mentioned, as well as the occasion: first, on the part of the demon; secondly, on the part of those harassed. On the part of the demon, in regard to those others; secondly, as to these. For it is the demon's custom to be restless unless he causes harm, because he loved sin from the beginning. Hence when he is expelled from anyone, he looks elsewhere to cause vexation. Hence he says, he walks through dry places seeking rest, but he finds none . Hence sometimes he does not find rest. Where he does is described in Job (40:21): "Under the lotus plant he lies, in the covert of the reeds and in the marsh." Marshy places are hearts given to voluptuous pleasures; dry places are those who scorn such pleasures but are turned aside by prosperity. Ezekiel (37:11) says of these: "Our bones are dried up, and our hop is lost." He says, he walks and seeks out any man he might deceive. Hence the fact that he walks shows his diligence: "Be sober, be watchful. Your adversary, the devil, goes about like a roaring lion, seeking someone to devour" (1 Pt 5:8). Seeking rest, but he finds none except in marshy places. So it was that leaving the Jews, he went to the gentiles who are dry of the dew of divine grace; but he did not find rest, because he was cast out, for they received God's word.
(44) Then he says, 'I will return to the house from which came.' From these words you can gather that if the devil is ever driven out of a person because he does penance, he does not leave him forever, for it is written of Christ that the devil left him for a time (Lk 4:13). From this we are given to understand that men should always be on their guard, lest he return. And this is why he says, I will return ...
And coming, he finds it empty . Here is presented the occasion for his second harassment. And if we refer it to the Jews, it is plain that when he was driven from the gentiles, he returned to the Jews. Hence three occasions for his return are presented, namely, idleness; therefore he says, empty : "Idleness teaches much evil" (Sir 33:24). Accordingly, Jerome: "Always do something good, so that the devil will find you busy." Hence empty , i.e., idle: "The foe gloated over her, mocking at her downfall" (Lam 1:7). Swept with brooms , because something cleaned with brooms is not thoroughly cleaned. Hence sweeping amounts to superficial cleaning. A thorough cleaning needs fire, as it says in the Law that vessels should be cleansed with fire. And ornamented , i.e., superficially adorned. Something ornamented has its own beauty and a beauty that comes from the adornment: "May our daughters be like corner pillars, adorned as alikeness of the temple" (Ps 144:12). But those who would be secure ought to have an inward beauty: "The princess is decked in her chamber with gold-woven robes; in many-colored robes she is led to the king" (Ps 45:13). But when the adornment is only external, one is not left by the devil. So it was with the Jews, for they observed the Sabbath by resting from good more than from evil. They also showed too much concern about the trivial matters of the Law.
(45) Then he goes and brings with him seven other spirits more evil than himself . Here he deals with the second and more serious harassment. It is shown to be more serious, first, as to the number; secondly, as to duration; thirdly, as to effect. As to number, because he brings seven . Accordingly to Chrysostom the literal explanation is that when anyone falls and is not careful, something worse happens to him: "See, you are well! Sin no more, that nothing worse befall you" (Jn 5:14). According to Augustine he brings seven in two ways: for sometimes a penitent does penance, but then acts negligently; as a result he becomes more prone: "god gave them up to a base mind" (Rom 1:28). By the fact that he says seven the entire number of vices is signified. Augustine, however, explains it differently: some commit a certain sin, but in the state of repentance they add hypocrisy. And just as the gifts of the Holy Spirit are seven, so there are seven hypocrisies. Hence they were simple vices at first, then are added the hypocrisies, which are worse. And they are described as seven either on account of the totality of vices or on account of the Sabbath. Those who sin in this way will become fixed in evil; hence he says, they enter and dwell there, because they do not wish to leave: "Why then has this people turned away in perpetual backsliding? They hold fast to deceit, they refuse to return" (Jer 8:5). If it is applied to the Jews, it is clear that he dwells in them and does not wish to depart from them.
And the last state of that man becomes worse than the first . This refers to the effect of the harassment. Literally, one who is punished more is harassed more; hence 2 Peter (2:21): "It would have been better for them never to have known the way or righteousness than after knowing it to turn back from the holy commandment." Again, as to the Jews, who acted worse by blaspheming Christ than by worshipping idols. Therefore he concludes: So shall it be with this evil generation , because it will be come worse for them than it was for those in Egypt.
12—4
Mt 12:46-50
46. As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him. 47. And one said unto him: Behold thy mother and thy brethren stand without, seeking thee. 48. But he answering him that told him, said: Who is my mother, and who are my brethren? 49. And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren. 50. For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother.
In the preceding section Christ answered his opponents; now he uses the presence of his mother and brothers as an occasion for commending the disciples who believed.
First, their presence is noted; secondly, the disciples are commended (v. 48).
(46) He says, therefore, While he was still speaking . Here one might ask why it is that in Luke (8:19), where the same words as Matthew's are presented, the words that follow in Matthew are not mentioned; rather Luke (12:27) continues with: "As he said this, a woman in the crowd raised her voice..." So there seems to be a difficulty. Augustine answers: There is no doubt that this event occurred, as Matthew says, while he was yet speaking. But it is possible that both what Luke says and what Matthew says happened; it is also possible that Luke is anticipating or is presenting events in the order he recalls.
Behold, his mother and his brothers stood outside ... There is no doubt but that the mother is the person mentioned in ch. 1; but there can be question about the brothers. And because brothers are mentioned, it gave occasion to the heresy that after the virgin gave birth to Jesus, Joseph knew Mary and begot sons of her. This is heretical, because after bearing Christ she remained an immaculate virgin. Another opinion was that these were Joseph's children by another wife. But This is nothing, because we believe that Joseph was a virgin, as the mother of Jesus was, because he entrusted the Virgin to a virgin; and as at the end, so also in the beginning. Who, then, are those brothers? Jerome says that men are called brothers in many ways. Some are brothers by nature, as above (ch. 1): "Jacob was the father of Judah and his brothers." Sometimes members of the same race are called brothers: "You may not put a foreigner over you, who is not your brother" (Dt 17:15); sometimes by reason of religion, as all Christians (below 23:8). And upon this rests the custom of calling all members of the same religious order brothers. Sometimes men born of a common ancestor, as in Joshua (2:12): "Give me a sure sign that you will save alive my father and mother, my brothers and sisters." Sometimes all men, because they come from one father, namely, God: "Have we not all one father? Has not one God created us? Why then are we faithless to one another?" (Mal 2:10). In none of these ways are they called brothers of the Lord here; therefore, some are called brothers in another way, namely, because of blood-relationship. Hence in Genesis (13:8) Abraham said to Lot: "For we are brothers," although Lot was his nephew. So, they were brothers, because they were cousins of the Lord.
(47) Someone told him, "Your mother and brothers are standing outside, asking to speak to you." Why he said this and the need for it are explained in Luke (8:19), namely, there was such a crowd that they could not reach him. Mystically, the synagogue is signified by the mother; hence Song of Songs (3:11): "Go forth and behold king Solomon with the crown with which his mother crowned him." And brothers , i.e., the Jews, who stood outside and abandoned Christ: "My brothers have abandoned me" (Jb 6:15). They seek but do not find, as it says in Romans (9:31): "The Jews who pursued the righteousness not based on the Law did not succeed in fulfilling that Law."
(48) But he replied ... Here he gives Christ's reply and does two things: first, he replies; secondly, he commends his disciples (v. 49). He says, "Who is my mother and who are my brothers?" From these words some have denied that Christ truly assumed flesh, but only seemed to. Hence they explained: this is not my mother and these are not my brothers. But this is contrary to the Apostle to the Galatians (4:4): "God sent forth his Son, born of woman..." Again to the Romans (1:3): "Who was descended from David according to the flesh." Furthermore, the Lord acknowledged her at the foot of the cross: "Woman, behold your son" (Jn 19:26). Chrysostom: Why does the Lord ask, "who is my mother and who are my brothers"? And he says two things, one of which is sound and the other not. For he says that his mother and brothers experienced something human, for they were elated when they saw Christ preaching and the crowd following. Therefore, they wanted, as it were, to share the glory. Consequently, the Lord wanted to show that what he was doing did not stem from what he had received from the mother but from the Father. This position is partly sound, for it is sound in regard to the brothers, because John (7:5) says: "For even his brothers did not believe in him." But it is not sound in regard to the mother, because it is believed that she never sinned either mortally or venially; for it is said of her in Song of Songs (4:7): "You are all beautiful, my love, and there is no stain in you." And Augustine: When it comes to sin, I want no mention to be made of her. Jerome answers in another way, namely, he was so intent on spiritual matters, that he paid no attention to temporal. Therefore, he directs his answer to affection. Hence he would not have loved his mother more, unless she possessed more spiritually. So he says, who is my mother? He does not deny that she is his mother, but he intends to forbid undue affection. Hence above (10:37): "He that loves father or mother more than me is not worthy of me."
(49) Then he commends the disciples: first, the immediate disciples; secondly, all believers. Therefore, the evangelist says, And stretching out his hand toward his disciples, he said: "Here are my mother and my brothers." As if to say: I love them more than the affections of my mother or brothers; for love of the Holy Spirit must rank first. And he extends his hand not only to those but to all.
(50) Hence it says, Whoever does the will of my Father in heaven is my brother, and sister, and mother." For he had a heavenly generation and a temporal one, and he places the heavenly ahead of the temporal. For those who do the will of his Father are related to him according to heavenly generation; hence John (8:39): "If you are the sons of Abraham, do the works of Abraham." For he came to do his will, as John says (4:34, 5:30, 6:38). He says, brother , to indicate the stronger ones and sisters the weaker. But why does he say is my mother ? I answer that every believer who does the Father's will, i.e., who obeys simply, is a brother, because he is like him who fulfilled the Father's will. But one who not only does that but converts others begets Christ in others and so is a mother. On the other hand, one who incites others to evil kills Christ in others. The Apostle to the Galatians (4:19): "My little children, with whom I am again in travail, until Christ be formed in you."
13—1
Mt 13:1-23
1. The same day Jesus going out of the house, sat by the sea side. 2. And great multitudes were gathered together unto him, so that he went up into a boat and sat: and all the multitude stood on the shore. 3. And he spoke to them many things in parables, saying: Behold the sower went forth to sow. 4. And whilst he soweth some fell by the way side, and the birds of the air came and ate them up. 5. And other some fell upon stony ground, where they had not much earth: and they sprung up immediately, because they had no deepness of earth. 6. And when the sun was up they were scorched: and because they had not root, they withered away. 7. And others fell among thorns: and the thorns grew up and choked them. 8. And others fell upon good ground: and they brought forth fruit, some an hundred fold, some sixty fold, and some thirty fold. 9. He that hath ears to hear, let him hear. 10. And his disciples came and said to him: Why speakest thou to them in parables? 11. Who answered and said to them: Because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given. 12. For he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath. 13. Therefore do I speak to them in parables: because seeing they see not, and hearing they hear not, neither do they understand. 14. And the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive. 15. For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. 16. But blessed are your eyes, because they see, and your ears, because they hear. 17. For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them: and to hear the things that you hear and have not heard them. 18. Hear you therefore the parable of the sower. 19. When any one heareth the word of the kingdom, and understandeth it not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that received the seed by the way side. 20. And he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy. 21. Yet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized. 22. And he that received the seed among thorns, is he that heareth the word, and the care of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless. 23. But he that received the seed upon good ground, is he that heareth the word, and understandeth, and beareth fruit, and yieldeth the one an hundredfold, and another sixty, and another thirty.
Above the evangelical doctrine was set forth, and its adversaries were refuted; here he shows the power of the evangelical doctrine: first, in words; secondly, in deeds, in chapter 14. And regarding the first, he first sets down the circumstances of the doctrine; secondly, Christ's doctrine; thirdly, its effect. The second is at behold, the sower went out to sow ; the third at have you understood all these things? And first he sets down four circumstances, namely, place, time, the disposition of the hearers, and the disposition of the speaker. He touches on the time when he says on that day . From this it is given to understand that he indicates the order of the event. For otherwise it could not be understood, unless day is taken to mean time. Next the circumstance of place is touched on: he sat by the sea etc. And this can be expounded according to the literal and mystical exposition. Chrysostom touches on the literal. For since he had said above that while he was speaking to the crowds, someone said, behold your mother etc., Chrysostom had expounded there that they had felt something human; therefore the Lord wished to go out, so as to restrain the wickedness of those, namely, his brethren. And he also went out so as to show honor to his mother. Hence Exodus 20:12: honor your father and your mother . Mystically, by the house, Judea is understood, from which he went out because of unbelief and came to the sea, namely, to the Gentiles, who were troubled by unbelief; below at 23:38: behold, your house shall be left to you desolate ; just as Jeremiah 12:7: I have forsaken my house, I have left my inheritance, I have given the dearly beloved of my soul into the hands of her enemies . The sea signifies the world; Psalm 103:25: this great sea which stretches wide its arms, there are creeping things without number etc. Or otherwise, by the house is understood the interior mind; Wisdom 8:16: entering into my house, I shall find rest with her . Hence sometimes he goes out from the secret of contemplation to public teaching. And great multitudes were gathered together to him . Here he sets down the hearers: for when the mind goes out to public teaching, then many can hear and profit; Sirach 51:31: draw near to me, you unlearned, and gather yourselves together into the house of discipline . Next the disposition of the teacher and hearers is set down; hence it is said, so that going up into a boat he sat down . And why into a boat? There can be a literal reason, because the hearers were many, and therefore he wished to have them before his face, so that they might better understand. For all things were before him; Job 13:1: behold, my eye has seen all things . Another reason is mystical, because by the ship the Church gathered from the Gentiles is signified, where he sits through faith, and teaches those who stand on the shore, namely, the catechumens, who are prepared for the faith. Or otherwise, that Jesus was on the sea, while the hearers stood on the shore, and in this he gives an example to preachers, namely, that they should not expose their subjects to dangers. And this is signified in Exodus 13:17ff., that when Moses led his people out, he did not lead them by the way of the land of the Philistines, thinking lest perhaps they would repent and return to Egypt. Therefore Jesus sat in the turmoil, but left the others outside; hence it is said, and all the multitude stood on the shore . There follows the manner of teaching: and he spoke to them many things in parables . The reason is twofold. One is that by such parables sacred things are hidden from unbelievers, lest they blaspheme: for above it was said, give not that which is holy to dogs ; therefore, because many were blaspheming, he wished to speak in parables. Hence Luke 8:10: to you it is given to know the mystery of the kingdom of God, but to the rest in parables . The second reason is that by such parables unlearned men are better taught. Hence men, namely the unlearned, when divine things are explained under similitudes, grasp them better and retain them. Therefore the Lord wished to speak in parables, so that they might better commit them to memory. For since he knew that the worthy would receive his doctrine, he wished to hand it on in such a way that they might retain it more firmly in memory; Psalm 77:2: I will open my mouth in parables . And why did he propose many parables? One reason is that in a multitude of men different people are disposed in different ways; therefore he had to diversify, so as to suit diverse dispositions. Another reason is that spiritual things are always hidden; therefore they cannot be fully manifested through temporal things, and so they must be manifested through diverse things; Job 11:5: would that God would speak to you, and would open his lips to you, that he might show you the secrets of wisdom . The sower went out to sow etc. Here the parabolic doctrine is set down. And he intends three things. First, he sets down the impediment to the evangelical doctrine; secondly, its progress; thirdly, its dignity. The second is at the kingdom of heaven is like leaven etc.; the third at the kingdom of heaven is like a man seeking good pearls etc. Regarding the first, he first sets down the impediments from within; secondly, those from without, in the following parable. The first is divided into three: for first the parable is set down; secondly, its reason is assigned; thirdly, it is expounded. The second is at and the disciples came etc.; the third at hear you therefore the parable of the sower . In the first he does three things. First, the diligence of the sower is described; secondly, the impediment to the seed; thirdly, the fruit. The second is at and while he sows, some fell by the wayside etc.; the third at and others fell upon good ground etc. He says therefore, the sower went out to sow . He who goes out is Christ. For he goes out in three ways. From the hidden place of the Father, not changing place. Likewise, he went out from Judea to the Gentiles. Likewise, from the depth of wisdom to public teaching. He went out therefore, the sower , namely, of the seed of doctrine. Hence Christ sows just as he baptizes, as is found in John 4. For seed is the beginning of fruit. Hence every good work is from God; Philippians 1:6: he who has begun a good work in you will perfect it etc. And in this the error of those who say that the beginning of a good work is from us is removed; which is false. Hence Gregory says: in vain does the preacher labor, unless the grace of the Savior be within. Hence he says, the sower went out to sow etc. This seems to involve a repetition of words; but it does not, because a sower sometimes goes out to sow, and sometimes to reap; so Christ at the beginning goes out to sow; Proverbs 11:18: to him who sows justice, there is a faithful reward . He went out therefore, the sower, to sow . And what? His seed . For some go out to sow iniquity; Job 4:8: I have seen those who work iniquity and sow sorrows and reap them . But this one went out to sow his seed. This seed is the word of God, which proceeds essentially. Hence it is the word of the Father; Sirach 1:5: the source of wisdom is the word of God . But what does it do? It makes those similar to him from whom it proceeds, because it makes sons of God; Psalm 81:6: I have said: you are gods, and all of you sons of the Most High . John 10:35: he called them gods to whom the word of God was spoken . And John 1:12: he gave them power to become sons of God . He went out therefore, etc. But let us see about the impediment to the seed. For it is impeded in three ways, because three things are required. For it is required that the memory be preserved. Hence Proverbs 6:21: bind them upon your heart continually . The second is that it be rooted by love; Psalm 118:140: your word is exceedingly refined by fire, and your servant has loved it . Thirdly, diligence is required; 1 Timothy 6:11: pursue justice, godliness, faith, charity, patience, meekness etc. These three are taken away by three things. Memory, by vanity; love, or charity, by hardness; diligence, by the sprouting of vices. Hence he says, and while he sows, some fell by the wayside . A way that is open lies exposed to every traveler; so a heart that is exposed to every thought; Ezekiel 16:25: at every head of the way you have set up the sign of your prostitution, and have made your beauty abominable . Hence when the word of God falls into a vain and unstable heart, it falls by the wayside, and is subject to a twofold danger. But Matthew sets down only one, namely, the birds of the air came and ate it up . Luke, however, sets down two, namely, that it is trampled upon, and also carried off by birds. Thus, since the vain receive the word of God, it is trampled upon by vain thoughts or wicked company. For this reason the devil greatly rejoices when he can carry off and trample upon this seed. Habakkuk 1:13: why do you look upon the contemptuous and hold your peace when the wicked man tramples upon one more just than himself? The second is hardness of heart; Job 41:15: his heart shall be as hard as a stone, and as firm as a smith's anvil . And this is opposed to charity, because it is the nature of love to liquefy; Song of Songs 5:6: my soul melted when my beloved spoke etc. For that is hard which is constricted in itself and confined within its own limits. Love causes the lover to pass over into the beloved; hence it is poured forth. He says therefore, others fell upon rocky places etc. Ezekiel 36:26: I will take away from you your heart of stone and will give you a heart of flesh . For some have a heart so deprived of all love that they lack all tenderness. But some have a good affection, yet they have little of it; hence they do not have depth. To have depth is when the end and the affection are profound. He therefore has profound love who loves all things for the sake of God and prefers nothing to the love of God. Hence some are well delighted in God, but more in other things; and these are not melted; and such have not much earth. And by earth is signified softness. Hence it is taken for a hardened mind. There follows, and they sprang up immediately etc. Because those who think deeply think for a long time; but those who do not think deeply immediately burst forth into action. Hence they go out quickly; Isaiah 18:5: for before the harvest it was all in bloom, and its immature perfection sprouted forth . Hence they hear quickly, but are not rooted in it, because they do not have the depth of the earth of love and charity. Ephesians 3:17: rooted and grounded in charity etc. The third is the destruction of the fruit, because if one loves riches more, when the time of tribulation comes, one clings to what one loves more. Hence, when the sun was up they were scorched etc., namely, through powerlessness. Apocalypse 13:10: he that shall kill by the sword must be killed by the sword; here is the patience of the saints . And because they had no root, they withered away , because God was not the root. Psalm 21:16: my strength is dried up like a potsherd . Sometimes in Scripture rock is taken in a good sense, sometimes in a bad sense. Likewise earth and sun. Hence some are well disposed, but afterwards become negligent. But not so Paul, who said, I chastise my body and bring it into subjection etc. And others fell among thorns . Now thorns are anxieties, angers, quarrels, and things of this kind; Jeremiah 4:3: do not sow upon thorns ; Proverbs 24:30: I passed by the field of the slothful man ; and there follows: and thorns had covered its surface . And the thorns grew up and choked them . But someone might say: it was foolishness on the part of the sower. It can be said that if this were about sensible earth, it would be true; but it is about spiritual earth, and so the objection does not hold, because it is turned to diverse materials. Once the impediments are set down, the fruit of the seed is treated: others fell upon good ground and brought forth fruit . Earth that is not by the wayside, that is not rocky, that is not thorny, is good earth, namely, a good heart; and if seed is sown there, it bears fruit; Psalm 84:13: the Lord will give goodness, and our earth shall yield its fruit . But what fruit? Some a hundredfold, some sixtyfold, and some thirtyfold . Some refer this to the reward that is in heaven, because some have a hundredfold, etc. Wisdom 3:15: the fruit of good labors is glorious . Others refer the thirtyfold fruit to faith in the Trinity, the sixtyfold to the fruit of good works, and the hundredfold to the contemplation of heavenly things. But this cannot be, because it is the hearer who bears the fruit. Likewise, the reward is received. Hence it must be referred to the perfection of justice. Fruit, therefore, is properly the last thing expected from a tree; so the fruit of justice is had from preaching. And this is the hundredfold, etc., because there is a threefold perfection: lesser, greater, and middle; so that the hundredfold belongs to martyrs, the sixtyfold to virgins, and the thirtyfold to married persons. And why? Because etc. But the perfection of virgins is the sixtyfold, because then they ought to be free from malice; therefore this perfection belongs to virgins and those at rest who are separated from the world. By the thirtyfold is the perfection of those fighting in this life, because such persons are fit for battle. Others assign it by a computation on the hand, etc., as is found in the Gloss. Otherwise, you can consider it according to the nature of the numbers. For seed bears fruit in perfection. See then that the seed is the commandment of God: the number thirty is composed of three and ten; sixty of six and ten; one hundred from ten multiplied by itself. Three is a complete number and has a common perfection; six likewise is a perfect number, because nothing is lacking to it, for it has the perfection of integrity; ten is a perfect number, because it is the first limit of numbers, and hence has the perfection of an end. Thus there is a threefold perfection. Common justice, and so it is the perfection of three, which is had through the number thirty; but when one has more beyond the common, then one is said to bear sixtyfold fruit; but when one is perfect and already foretastes the sweetness, then one reaches the hundredfold fruit. Or otherwise, according to Augustine, insofar as men stand in three ways with respect to temptations. For some are gravely tempted but resist strongly; and these have the thirtyfold fruit. Others are little tempted but rise up; and these have the sixtyfold. But those who already remain in peaceful rest have the hundredfold. And because this was said parabolically, he therefore adds, he who has ears to hear , namely, of the heart within, let him hear through understanding. And the disciples came etc. Above, the parable was set down; here its reason is assigned: and regarding this, two things are set down here. First, the question of the disciples is set down; secondly, the response, at who answering etc. He says therefore, the disciples came and said to him . A literal question arises: since he was in the boat, how then did they approach him? It should be known that they were in the boat with Christ; but they approached through the earnestness of their mind, or also bodily, because since they were only a short distance from him, they came nearer; or since they were outside, they came to him. So we, if we wish to approach him, will be enlightened; Psalm 33:6: come to him and be enlightened . And two things are noted. First, an example is given of not questioning importunately; hence while he was teaching the crowds, they did not question him; Ecclesiastes 3:7: a time to keep silence and a time to speak . Why do you speak to them in parables? Likewise, here it should be considered that what pertains to the salvation of men should always be done. Hence the response follows: who answering said to them . And first the ordinance of God is set down; secondly, a certain reason is assigned. He says, therefore I say that I speak in parables, because to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given : in which words three things are set down. First, that some are understanding and some are not. And this is not to be attributed to anyone, but to God who ordains; therefore it is given to you, but not to others. And therefore it is a divine ordinance. Likewise, it is of great usefulness, because it is a certain notification of beatitude; hence the usefulness is great, inasmuch as he gives you knowledge of divine mysteries; Jeremiah 9:12: who is the wise man that may understand this, and to whom the word of the mouth of the Lord may come, that he may declare it? Likewise, it is a sign of divine love; John 15:15: but I have called you friends, because all things whatsoever I have heard from my Father I have made known to you . Likewise, this comes from a gift, not from merit; Philippians 1:29: for unto you it is given for Christ, not only to believe in him, but also to suffer for him . And this is the mystery of the kingdom of heaven of God, and this is from God; 1 Corinthians 4:7: what have you that you have not received? For to him who has, it shall be given, and he shall abound . For there is something that a man has, to whom it is given. And what is that? It should be said that four things are preparatory for something to be given. The first is desire. Hence if you wish to have knowledge, desire anticipates, as is found in Wisdom 6:21: the desire of wisdom brings to the everlasting kingdom . And above at 7:7: ask and you shall receive . Hence to him who has desire, it shall be given, and he shall abound , because he himself gives to all abundantly, and does not upbraid , James 1:5. But he who has not , even if he seems to have some aptitude for wisdom or justice, and is lukewarm, that which he seems to have and does not have shall be taken away from him . Hence Chrysostom says: if you see a lukewarm person, you should admonish him to desist; and if he will not, leave him. Apocalypse 3:16: would that you were cold or hot; but because you are lukewarm, and neither cold nor hot, I will begin to vomit you out of my mouth . The second thing required is study; and this is the exposition of Remigius. Hence he who has a good intellect and does not study will not profit. Hence to him who has study, wisdom will be given, and he will abound; Proverbs 2:4: if you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God . But he who has not study, what he seems to have, namely, natural talent, will not profit, but shall be taken away from him. The third thing required is charity; because charity is the root of all virtues and of all good works. The Apostle, Ephesians 3:17: rooted and grounded in charity . Hence if you have charity, you will burst forth into every good work; the Apostle, 1 Corinthians 13:4: charity is patient, charity is kind . Hence if you have it not, everything dries up. Hence whatever good a man has without charity is nothing, because he who does not love abides in death , 1 John 3:14. The fourth thing required is faith, because those who do not have faith, their other goods avail little; Wisdom 1:2: for he manifests himself to those who have faith in him . And Romans 10:10: for with the heart we believe unto justice, but with the mouth confession is made unto salvation . And he who does not have the justice of faith, what he seems to have, whether natural or moral, shall be taken away from him. The Apostle, Romans 14:23: all that is not of faith is sin . I say therefore that it is given to you, because you have faith; but to them it is not given. But here one must beware of a certain error, because it seems that from study and natural goods we could acquire eternal glory. But Paul says: what have you that you have not received? Hence both desire and study and charity and faith — all these are from God. Therefore I speak to them in parables etc. Here he applies this to the matter at hand; and he does two things. First, he applies it with regard to the Jews; secondly, with regard to the apostles, at but blessed are your eyes etc. And first he does two things. First, he applies it lest he seem to speak from hatred; secondly, he introduces an authority, at and in them is fulfilled the prophecy of Isaiah . Note that one who urges to salvation manifests his doctrine by his actions. Hence Acts 1:1: Jesus began to do and to teach . And John 15:24: if I had not done among them the works that no other man has done, they would not have sin . Likewise: if I had not spoken to them, they would not have sin . Hence before, he spoke to them without parables; but now, after the working of miracles, I speak to them in parables, because seeing they do not see . They see the miracles, but do not see the effect. Or thus: seeing , namely, outwardly, they do not see inwardly. Isaiah 43:8: bring forth the people that are blind and have eyes, that are deaf and have ears etc. And hearing they do not hear, neither do they understand . They hear the words by which they ought to be stirred to good, yet they do not hear, i.e., it has no effect; Ezekiel 2:7: if perhaps they will hear and be quiet . And Ezekiel 33:31: they turn them into a song of their mouth . And what is it that they do not see? That they do not understand; Psalm 81:5: they have not known nor understood; they walk on in darkness . Consequently, the authority of the prophet Isaiah is introduced. And in them is fulfilled the prophecy of Isaiah, who says: by hearing you shall hear and shall not understand etc., which is written in Isaiah 6:9; but there it is stated imperatively, here predictively. There: hear, you who hear, and do not understand; and see the vision, and do not know it . And three things are touched on. First, the hardness of the Jews; secondly, the cause; thirdly, the effect of that cause. The second is at for the heart of this people is grown fat ; the third at lest at any time they should see etc. And because he had spoken of two things, namely, of hearing and of sight, therefore he says two things: you shall hear with the exterior hearing; you shall hear the doctrine of Christ, and shall not understand the mysteries; Psalm 35:4: he would not understand, that he might do well ; Hosea 4:6: because you have rejected knowledge, I will reject you, that you shall not do the office of priesthood to me . And seeing you shall see and shall not see . You shall see the flesh of Christ with exterior sight, and you shall not consider his power. We have groped for the wall like the blind, and we have groped as if we had no eyes , Isaiah 59:10. There follows the reason: for the heart of this people is grown fat etc. For since he had made mention of hearing, and to understand properly belongs to the mind, therefore the heart of this people , i.e., their mind, is grown fat , i.e., blinded. Why? Because just as purity is required for bodily vision, so also for spiritual vision. Hence the intellect is called the higher power, since it is supremely spiritual. The intellect grows fat when it is applied to gross and earthly things; but when it is drawn away, it is made more subtle, as in the apostles; 2 Corinthians 4:18: while we look not at the things which are seen, but at the things which are not seen . Hence these men considered nothing but earthly things. The sensual man perceives not the things that are of the Spirit of God , the Apostle, 1 Corinthians 2:14; Deuteronomy 32:15: the beloved grew fat and kicked; he grew fat and thick and gross; he forsook the God who made him, and departed from God his Savior . Likewise, it should be known that when a man hears things that do not please him, he cannot easily understand; therefore these men understood poorly, because his words did not please them. Hence it is said: and with their ears they have been hard of hearing ; John 6:61: this saying is hard, and who can hear it? And their eyes they have shut etc. It happens that someone has eyes and does not see, because he shuts his eyes; hence he himself makes an impediment for himself. But some things are so hidden that unless one fixes his gaze intently, he cannot see; but if the thing is in the open, like a wall, a man cannot not see unless he shuts his eyes. Therefore, if the Lord had not worked open miracles, it would not be surprising if they did not believe; but he worked most evident miracles, and therefore they would have recognized them, had they not shut their eyes; Daniel 13:9: they turned away their eyes, that they might not see heaven etc. Hence it should be noted that in this obduracy the cause per se is man; God does not harden except by not imparting grace. God therefore hardens because he does not give grace; but man, because he places an impediment before the light. Therefore it is imputed to these men that they shut their eyes. Lest at any time they should see with their eyes . Here the damage they suffer is set down. Hence it can be understood in two ways. So that lest at any time is referred to all that follows, so that the sense is: thus they shut their eyes lest at any time etc., and in this way it is understood that this is from their malice. For some sin from weakness, some from deliberate malice. Hence these men, considering this, shut their eyes lest they understand; hence their malice is hidden. Lest they be converted and I heal them , namely, if they be converted; Jeremiah 3:14: return, you rebellious children etc. And this is the exposition of Chrysostom. And three things are set down: lest they see, lest they hear, lest they understand with the heart , and these correspond to the three things mentioned above. Augustine expounds it differently, saying: lest at any time they should see — since now they do not see with their eyes — and hear with their ears, and understand with their heart, and be converted, and I should heal them . Hence Augustine says that these words could have a twofold sense, because sometimes lest at any time is put for "so that it might happen," as is found in 2 Timothy 2:25: lest at any time God should give them repentance to know the truth . But sometimes it is put for "so that it might not happen," i.e., this would happen unless we were to argue, etc. And what is it then that he says, it is grown fat? Augustine resolves this by saying that sometimes it happens that a man is proud, and it seems to him that he is very good; and the Lord permits him to fall into other sins so as to heal him of his pride. Such are the presumptuous, of whom Romans 10:3 says: not knowing the justice of God and seeking to establish their own, they have not submitted themselves to the justice of God . Because therefore these men were proud, I permitted them to be blinded, so that they might see and hear, and I might heal them. And this exposition is found in the text of Mark 4:12. But the text of John 12:40 contradicts this, because there he says, therefore they could not believe, because Isaiah said: he has blinded their eyes and hardened their heart, that they should not see with their eyes nor understand with their heart, and be converted, and I should heal them . They were not therefore blinded so that they might believe, but so that they might not believe. But, according to Augustine, this is a difficult question, because if they were blinded so that they might not believe, then it should not be imputed to them. Augustine resolves this: we can say that the fact that they were blinded, they merited from preceding sins. Romans 1:21: their foolish heart was darkened; for professing themselves to be wise, they became fools , and there follows after, wherefore God delivered them up etc. Therefore on account of their sins he hardened and made their ears heavy, not by hardening them, but by not imparting grace on account of their sins. And we can say otherwise, according to Augustine: the heart of this people has grown fat , so that they might not see, and be converted — namely, immediately — but that persisting they might crucify Christ, and afterwards, seeing the miracles, be converted. And Augustine says that this interpretation would seem forced if we did not see that it happened this way in fact. For some are not brought back to humility unless they fall into a grave sin; so the Lord did with these men. But blessed are your eyes that see, and your ears that hear etc. Above, the Lord showed the misery of the Jews who seeing did not see; here he shows the blessedness of the apostles who saw and heard. And first he shows the blessedness; secondly, he shows the sign, at amen I say to you etc. He says, therefore, that seeing they do not see, but your eyes are blessed . But if this is referred to the exterior eyes and ears, the eyes of the Jews are blessed just as much as those of the apostles. Therefore Jerome says that it is necessary to understand a twofold set of eyes, namely, exterior ones, with which all commonly saw — and he is not speaking of these — or interior ones, with which the apostles alone saw. Ephesians 1:17: that he may give you the spirit of wisdom and of revelation, in the knowledge of him, the eyes of your heart being enlightened . Hence likewise there are certain exterior ears and certain interior ones, of which he says above: he who has ears to hear, let him hear . Isaiah 50:5: the Lord has opened my ear, and I do not resist; I have not gone back . He attributes blessedness to seeing, because this blessedness on the way consists only in a participation of eternal blessedness, which consists in vision: for in the vision of God is the glory of man; Jeremiah 9:23: let not the wise man glory in his wisdom ; and there follows, but let him who glories glory in this, that he knows and understands me . Then he sets down the sign: amen I say to you etc. Augustine says: blessed is he who has everything he wishes. Hence blessed are those to whom all things have been given which the ancients wished for, namely, the prophets and the just. For every just man is a king; hence Proverbs 20:8 says: the king who sits on the throne of judgment scatters away all evil . And this is because they desired to see the things which you see . If therefore they desired and did not have, and you have, then you already perceive a certain participation of blessedness. But what is it that he says, and did not see? Is it not found in John 8:56: Abraham desired to see my day; he saw it and was glad? Likewise, Isaiah 6:1: I saw the Lord sitting upon a throne, high and elevated . And the same about the passion; hence chapter 53:2: we saw him, and there was no beauty . One solution is that some saw and some did not. But, as Jerome says, it is dangerous to say this. Or otherwise, that they saw, but not so manifestly. Ephesians 3:5: which in other generations was not known to the sons of men, as it is now revealed to his holy apostles . Or otherwise, that the whole is referred to the vision and hearing of his bodily presence, because to see him in the flesh was desirable to the just. An example is found in Simeon, Luke 2:10. Hence, blessed are your eyes that see etc. And did not the Jews see? I say that it is said of them that they do not see, because they see only outwardly. But the contrary is found in John 20:29, where it is said: blessed are they who have not seen and have believed . It should be said that there is the blessedness of the thing, which is had through participation, and the blessedness of hope, which is had in meriting. Hence blessed are those who have not seen, with the blessedness of hope or of merit; and blessed are those who see, with the blessedness of the thing or of participation; hence of Abraham it is said in John 8:56: he rejoiced that he might see my day; he saw it and was glad . Hear you therefore the parable of the sower etc. Here the exposition is set down. And first he concludes that they were worthy; secondly, he expounds. He says therefore, hear you therefore etc., because you are worthy to hear, and not only to hear, but to hear through me; Proverbs 1:5: the wise man hearing will be wiser . Everyone who hears the word of the kingdom etc. Here he expounds; and because he had made mention of two kinds of earth, he therefore first expounds what he had said about the bad earth, and secondly about the good earth, at but he who was sown upon good ground etc. Likewise, in the bad earth he had set down three differences: some by the wayside, some on rocky ground, some among thorns. And he expounds this. And for an understanding of this you should know that hearing the word of God ought to have one effect, namely, that it be fixed in the heart; hence: blessed is he who meditates on the law of the Lord day and night , Psalm 1:2. Elsewhere: in my heart I have hidden your words, that I may not sin against you . Likewise, another effect is that it be carried through to action. Hence James 1:22: be doers of the word and not hearers only . Now this effect is impeded in some by the first impediment and in some by the second. Regarding the first, it is set down. And it should be known that the text has an interposition, and should be understood thus: everyone who hears the word of the kingdom and does not understand it, the wicked one comes and snatches away what was sown in his heart . And this is he who was sown by the wayside. And why does he not understand? Because the wicked one comes etc. Hence, everyone who hears the word of the kingdom , i.e., of Christ preaching the kingdom of heaven, because Christ preached only the kingdom of God; for Moses preached an earthly kingdom. Hence Peter, in John 6:69: Lord, to whom shall we go? You have the words of eternal life . Some, like unbelievers, do not hear; Isaiah 65:12: I spoke, and you did not hear etc. Some there are who hear; blessed are they who hear the word of God , Luke 11:28. But he does not understand it . The Gloss says: because he hears without affection, and so he does not store it in his heart. Psalm 35:4: he would not understand, that he might do well . And what will become of this one? He is seized by thieves, because his mind is held captive by thoughts, and so it is snatched away; and this is what he says: the wicked one comes , namely, the devil, because wicked not by nature, but by perversity; and snatches away , namely, secretly, by seducing and inducing vain thought, what was sown in his heart , namely, the seed. This is he who was sown by the wayside . "Sown" sometimes designates what is sown, and sometimes the field that is sown; hence when he says what was sown , the seed is understood; but when he says he who was sown , the field is understood. For man is called a field, concerning which field Proverbs 24:27 says: work your field diligently etc. And how is he by the wayside? Because it is not guarded, against Proverbs 4:23: with all watchfulness keep your heart, because life proceeds from it . So a man is said to be sown by the wayside who receives the word but does not guard it. The second effect is to carry it through to action; hence James 1:22: be doers of the word and not hearers only . Now this effect is impeded by prosperity and by adversity. Concerning him who is impeded by adversity, he says: and he who was sown upon rocky ground etc. First, therefore, he sets down the beginning of the good; secondly, the occasion of evil, at yet he has no root in himself ; thirdly, the evil, at and when tribulation arises etc. Rock is a bad heart, into which the word cannot penetrate, just as in rocky soil, where there is little earth; so some do not lay open their heart to be penetrated. For the heart is then said to be penetrable when it prefers nothing to the word, so that the word may have it as its principal root. Hence Ezekiel 11:19: I will take away from you your heart of stone etc. This one hears the word and immediately receives it with joy ; therefore he takes delight in justice and is inclined to the good. Galatians 3:5: he who gives you the Spirit and works miracles among you . And so he takes delight; but it cannot be fixed, because it has no root , because it is sown on stone. But the root is charity. Ephesians 3:17: rooted and grounded in charity etc. But he is only for a time , and rejoices for a time; Sirach 6:10: there is a friend, a companion at the table, and he will not abide in the day of distress . This therefore is the occasion: that he has no root. And how is it? Because he is badly fixed. Hence he says, and when tribulation and persecution arise on account of the word etc., as when opponents arise against the faith, and tribulations through interior or exterior adversities on account of the doctrine of the word, or on account of the faith, he is immediately scandalized , because he falls back from the faith; Psalm 118:165: much peace have they who love your law, and to them there is no stumbling block . He who perseveres is a friend. And he says immediately : because even if they had charity, they could be scandalized by great tribulation. But when someone is immediately scandalized by a small tribulation, he is not rooted in charity; hence 1 Corinthians 10:13: God is faithful, who will not suffer you to be tempted above that which you are able, but will make also with temptation issue . And Hebrews 12:4: for you have not yet resisted unto blood . And according to Jerome, immediately , because there is a gap between this one and that one. And he who was sown among thorns etc. Here the impediment to bearing fruit well is set down, which sometimes comes from prosperity and sometimes from adversity; hence he says, and he who was sown among thorns, this is he who hears the word of God . These thorns are the cares of this world; for just as thorns prick and do not allow a man to rest, so neither do these cares. Therefore do not sow upon thorns. The care of this world and the deceitfulness of riches choke the word. Care regarding the future; the deceitfulness of riches regarding the present; hence when riches abound, they are deceitful; 1 Timothy 6:17: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches . Likewise, when they are desired, they deceive with regard to satisfaction, because they do not satisfy. Likewise, they cause anxiety; therefore the Lord forbade his apostles, be not solicitous what you shall eat or what you shall drink , above at 6:31. It chokes the word . Above he said it withered ; here, it chokes . For you know that a candle can be extinguished either from a lack of moisture, and then it dries up, or from an excess, and then it is choked; so also natural life, which is founded on the warm and the moist, can fail from an abundance of moisture or from a deficiency. Similarly, tribulations sometimes withdraw the moisture of present consolation, and then one is rendered unstable and withers; sometimes they increase, and then it is choked; therefore the seed is without fruit; hence he says, and it becomes unfruitful . Romans 6:21: what fruit therefore had you then in those things of which you are now ashamed? And there follows, but now being made servants of God, you have your fruit unto sanctification ; Ephesians 5:9: for the fruit of the light is in all goodness and justice and truth . But he who was sown upon good ground etc. Having expounded the threefold disposition toward evil, he adds the disposition toward good, which he distinguishes by three effects, because first he hears , then further, and understands , and then he bears fruit and yields, some a hundredfold, some sixtyfold, and some thirtyfold . Let it be expounded as above. It should be known, however, that Augustine, in Book II, chapter 23 of the City of God, sets down the exposition of certain persons who wished to interpret it thus: that on the day when the Lord will come to judgment, many saints will pray for many; and according as they are better, more will be given to them. Hence to some thirty will be given, to some sixty, and to some a hundred. But this is against the faith, because mortal sins will not be forgiven, since they cannot be forgiven without charity; for mortal sins are contrary to charity, but venial sins are not; therefore, etc.
13—2
Mt 13:24-30
24. Another parable he proposed to them, saying: The kingdom of heaven is likened to a man that sowed good seed in his field. 25. But while men were asleep, his enemy came and oversowed cockle among the wheat and went his way. 26. And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle. 27. And the servants of the good man of the house coming said to him. Sir, didst thou not sow good seed in thy field? Whence then hath it cockle? 28. And he said to them: An enemy hath done this. And the servants said to him: Wilt thou that we go and gather it up? 29. And he said: No, lest perhaps gathering up the cockle, you root up the wheat also together with it. 30. Suffer both to grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.