Friday of the 5th week after Pentecost

For this reason Jesus speaks in parables, in order that through them he should show that he is the One who was prophesied. Concerning [him] David said, "I will open my mouth in parables," and again, "and there will be a man who shall hide his words, and he will be hidden as though carried away by the waves of the sea."

The crowd is not of a single mentality, for each person has a different frame of mind. He therefore speaks to them in many parables so they may receive different teachings depending on their frame of mind. Further, it should be noted that he did not speak everything to them in parables, but many things. For if he spoke everything to them in parables, the people would go away without gaining anything. Jesus mixes what is clear with what is obscure, so that through the things they understand they may be drawn toward the knowledge of the things they do not understand.

He was indoors, staying at the house, where he spoke to the disciples about that which is holy. He who sows the word of God then went out of his house that he might sow among the crowds. This means that the sower who sows is the Son of God the Father, sowing the word among the ordinary people. Note too that this is the first parable that was given with an interpretation. Furthermore, whenever the Lord speaks to his disciples and answers their questions indoors, he sows words that give us to understand nothing more or less or other than what he has accurately explained.

(Verse 3.) And he spoke many things to them in parables, saying: The crowd is not of one mind, but of various desires in each person. Therefore, he speaks to them in many parables, so that they may receive different teachings according to their various desires. And it should be noted that he did not speak all things to them in parables, but many. For if he had said everything in parables, the people would have left without benefit. He mixes the clear with the obscure, so that through what they understand, they may be provoked to understand those things which they do not understand.

And it is to be noted, that He spake not all things to them in parables, but many things, for had He spoken all things in parables, the people would have departed without benefit. He mingles things plain with things dark, that by those things which they understand they may be incited to get knowledge of the things they understand not. The multitude also is not of one opinion, but of divers wills in divers matters, whence He speaks to them in many parables, that each according to their several dispositions may receive some portion of His teaching.

By this sower is typified the Son of God, who sows among the people the word of the Father.

Or, He was within while He was yet in the house, and spake sacraments to His disciples. He went therefore forth from the house, that He might sow seed among the multitudes.

Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teachings, that we do not presume to understand any thing either more or less, or any way otherwise than as so expounded by Him.

And having sat down there, He speaks by parables.

"And He spake," it says, "many things unto them in parables."

And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees.

But do thou mark, I pray thee, what kind of parable He speaks first, and how Matthew puts them in their order. Which then doth He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers' mind first by His parable. Therefore also another evangelist saith that He reproved them, because they do not understand; saying, "How knew ye not the parable?" But not for this cause only doth He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also.

What then is the parable? "Behold," saith He, "a sower went forth to sow." Whence went He forth, who is present everywhere, who fills all things? or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? to destroy the ground teeming with thorns? to take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.

In the parable also of the withering of the word after the green blade had sprung up, He is drawing a picture with reference to the burning heat of persecutions.

To the simple and sincere multitudes on the mountain He spoke without parables. But as the deceitful Pharisees are here, He speaks in parables so that those who do not understand can ask and learn. Moreover it is not right to lay bare the teachings before those who are unworthy. For it is not right to cast pearls before swine. First He tells a parable which makes the listener more attentive. He calls Himself the sower, and His word, the seed. He went forth, but not from a place, for He was in all places. But He drew near to us, taking on human flesh, and thus it is said, "He went forth," that is, from the bosom of the Father. He went forth to us because we were not able to come to Him. And what did He go forth to do? To scorch the earth because of the tangle of thorns? To punish? No, but rather to sow. He said "his seed" because the prophets also sowed; but He sowed, not their seed, but God's. He being God, sowed His own seed. He was not made wise by divine grace - far from it! He Himself was the Wisdom of God.

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.

Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone's feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by "the birds of the heaven." But "heaven" we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed.

(Version 4.) Behold, he who sows went out to sow. And while he was sowing, he was inside, at home, speaking to the disciples the mysteries. Therefore, he who sows the word of God went out from his house, in order to sow in the crowds. But this sower who sows is signified to be the Son of God, and to sow the word of the Father among the people. And at the same time, observe that this is the first parable, which is placed with its interpretation. And beware that wherever the Lord explains his words and is asked by the disciples to explain inwardly, we should not want to understand anything else, or anything more, or anything less, than what was explained by him.

What then comes of this seed? Three parts perish, and one is saved.

"And when He sowed, some seeds fell," He saith, "by the way side; and the fowls came and devoured them up."

He said not, that He cast them, but that "they fell."

A fourth part is saved; and not this all alike, but even here great is the difference.

Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, "What ought I to have done, that I have not done?" And the prophets speak of the people as of a vine; "For my beloved," it is said, "had a vineyard;" and, "He brought a vine out of Egypt;" but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit.

But when thou hearest, "The sower went forth to sow," think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow.

Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken.

And wherefore doth He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers.

And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable.

But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the case even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing.

And how can it be reasonable, saith one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it hath its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man.

But do thou mark this, I pray thee; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.

But those things which He silently left to our understanding, should be shortly noticed. The wayside is the mind trodden and hardened by the continual passage of evil thoughts; the rock, the hardness of the self-willed mind; the good soil, the gentleness of the obedient mind, the sun, the heat of a raging persecution. The depth of soil, is the honesty of a mind trained by heavenly discipline. But in thus expounding them we should add, that the same things are not always put in one and the same allegorical signification.

Those by the way side are they who are lazy and indolent, who do not accept the word. For their minds are a pathway that is trodden and hard, and not in the least bit tilled. The word is snatched from them by the birds of the sky, that is, the spirits of the air, who are the demons.

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?

Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle.

(Verse 5 and following) Some fell by the wayside: and the birds of the air came and devoured them. Others fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil. But when the sun rose, they were scorched. And since they had no root, they withered away. Others fell among thorns, and the thorns grew up and choked them. Others fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. Valentinus uses this parable to prove his heresy, introducing three natures: spiritual, natural or animal, and earthly; while there are actually four: one by the wayside, another rocky, a third full of thorns, and a fourth of good soil. We postpone the interpretation of it for a while with the disciples, wanting to hear privately what is said.

This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground.

Those on rocky ground are they who hear but out of weakness do not resist trials and afflictions, but abandon their own salvation. By the rising sun understand temptations, which, like the sun, show men as they really are and reveal things which are hidden.

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.

For who would ever have believed me if I had wished to interpret thorns as riches, especially since the former prick while the latter delight? And yet they are thorns, because they tear the mind with the prickings of their thoughts, and when they drag it all the way to sin, they cause it to bleed as if by an inflicted wound. These, in this passage, as another evangelist attests, the Lord calls not simply riches, but deceitful riches, and rightly so. For they are deceitful because they cannot remain with us for long; they are deceitful because they do not drive away the poverty of our mind. Only those riches are true which make us rich in virtues. If therefore, dearest brothers, you desire to be rich, love true riches. If you seek the summit of true honor, strive toward the heavenly kingdom. If you love the glory of high positions, hasten to be enrolled in that supernal court of the angels.

These are they who choke the word with worldly thoughts. For though a rich man thinks he is doing a good deed, yet the deed does not grow and flourish, hindered as it is by worldly cares.

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.

Three quarters of the seed perished and only a quarter was saved. For few are they who are saved. At the end He speaks of the good ground, thus giving us hope of repentance. For although a man be rocky ground, or by the way side, or among the thorns, yet it is possible for him to become good ground. Nor do all who accept the word bear fruit equally: but "one a hundredfold," perhaps he who has attained perfect non-possessiveness and extreme asceticism; "another sixtyfold," perhaps the monk dwelling in a monastic community, and he, too, yields fruitfully; "and another thirtyfold," he who has chosen honorable marriage and diligently practices the virtues as much as he is able. See the goodness of God, how He accepts everyone: those who achieve great things, those who achieve moderate things, and those who achieve small things.

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.

Remember what is said: If anyone has ears to hear, let him hear. For all who were present there had bodily ears. But he who says to all having ears, If anyone has ears to hear, let him hear, without doubt seeks the ears of the heart. Take care therefore that the word received remains in the ear of the heart.

(Verse 9.) He who has ears to hear, let him hear. We are prompted to understand these sayings whenever we are moved by these words.

And we are excited to the understanding of His words, by the advice which follows, He that hath ears to hear, let him hear.

These ears to hear, are ears of the mind, to understand namely and do those things which are commanded.

He shows that those who have spiritual ears must understand these things in a spiritual sense. For many have ears but do not use them for hearing. This is why He added, "He who hath ears to hear, let him hear."

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.

(de Quaest. Ev. lib. ii. q. 12.) Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge. For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest.

No one, after lighting a lamp, covers it with a vessel or puts it under a bed; instead, they put it on a lampstand, so that those who enter may see the light. Because he had previously said to the apostles, "To you it has been given to know the mysteries of the kingdom of God, but to others in parables," he now shows that through them the same mystery would eventually be revealed to others as well, and the hearts of all those who would enter the house of God would be illuminated by the flames of faith. Through these words, he also symbolically teaches the confidence to preach, so that no one would hide the light of knowledge they know out of fear of worldly hardships. For by the name of vessel and bed, he designates the flesh; but by the name of lamp, he designates the word. Whoever conceals it out of fear of worldly hardships, as I have said, indeed places the flesh ahead of the manifestation of truth and thus covers the word which they are hesitant to preach. He puts the lamp on the lampstand, who subjects his body to the service of God, so that the preaching of truth is above and the service of the body is below, and through the very service of the body, the doctrine shines more excellently, which is insinuated in good works through bodily offices, that is, through the voice and tongue and other bodily movements. Therefore, he puts the lamp on the lampstand when the Apostle says: "Thus I do not fight like one beating the air, but I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified" (1 Cor. IX).

Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed.

No one lighting a lamp etc. After the Apostles have been instructed for the understanding of the parable, here secondly they are invited to the communication of doctrine, to which the Apostles are invited in four ways: first, by the fittingness of a general example; second, by the necessity of the supernal judgment, there: For nothing is hidden etc.; third, by the usefulness of one's own merit, there: Take heed how you hear etc.; fourth, by the immutability of the divine good pleasure, there: And they came to him etc.

Concerning the fittingness of the general example, two things are to be noted: the first is the dissonance in the opposite, the second is the congruence in what is proposed.

First, therefore, as regards the dissonance in the opposite, it is said: No one lighting a lamp. The lamp is the word of God, according to that text of Proverbs 6: "The commandment is a lamp, and the law is light, and the way of life is the reproof of discipline"; and in the Psalm: "Your word is a lamp to my feet." Now the lamp is lit when the understanding of the divine word is granted to the human heart. Whence concerning John, John 5: "He was a burning and shining lamp." — Covers it with a vessel. This lamp is not to be covered with a vessel of carnal uncleanness: Hosea 8: "Israel has become among the nations as an unclean vessel." But Paul is not such a vessel, of whom Acts 9: "He is a vessel of election to me, to carry my name before the nations and kings and the sons of Israel." This was an open vessel, which illuminated the world: Sirach 43: "The sun in its appearance announcing at its rising, a wondrous vessel, the work of the Most High." — Or places it under a bed. Now in the bed, sloth is signified: Proverbs 26: "As a door turns on its hinge, so the sluggard on his bed." Hence it is that "that servant is reproved who hid his master's money," Matthew 25, against that text of Sirach 29: "Do not hide it under a stone to be lost." He wishes therefore to say that just as it is unfitting to hide a lit lamp under a vessel or a bed, so it is unfitting to conceal divine understanding. And this is what is said in Sirach 20: "Hidden wisdom and unseen treasure, what profit is there in either?" and after: "Better is the man who hides his foolishness than he who hides his wisdom." This, however, is understood when one has the proper time and place. For in the Psalm it is said: "In my heart I have hidden your words, that I may not sin against you"; and again: "I set a guard over my mouth, when the sinner stood against me: I was silent and was humbled."

Second, indeed, as to the fittingness in the matter at hand, he adds: But he places it upon a lampstand, as to the perfection of virtue: so that those who enter may see the light, through the disclosure of truth, according to that text of Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father, who is in heaven"; Philippians 2: "Among whom you shine as lights in the world, holding fast the word of life." But that light is not seen except by those who enter through faith, because Isaiah 7 according to the Septuagint: "Unless you believe, you will not understand." And concerning this entrance of faith it is said in John 10: "If anyone enters through me, he will be saved"; enters, through faith, because "he who believes will be saved." These ones entering through faith, by means of the teaching of the Saints, arrive at the understanding of the mysteries, according to that text of the Psalm: "You wondrously illuminate from the eternal mountains." "For those who instruct many unto justice shall be as stars for perpetual eternities," Daniel 12.

And therefore the Lord said to his disciples, Matthew 10: "What I say to you in darkness, speak in the light, and what you hear in the ear, preach upon the housetops."

As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure.

(Hom. 15. in Matt.) By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for ye will be known of all men, since it cannot be that so great virtue should lie hid.

(Quæst. in Script. 63.) Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained.

Scripture does not say this about a tangible lamp but about a comprehensible one. One does not "light" the lamp and conceal it "with a vessel" or put it "under a bed, but on the lamp stand" within himself. The vessels of the house are the powers of the soul. The bed is the body. "Those who go in" are those who hear the teacher.…He calls the holy church a "lamp stand." By its proclamation, the Word of God gives light to all who are in this world and illuminates those in the house with the rays of the truth, filling the minds of all with divine knowledge.

But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. (John 5:35.) It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church.

Now, for whatever reason He threatens the "deprivation," it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that "a candle is not usually hidden," who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

For there is nothing hidden that will not be revealed, and nothing concealed that will not be known and come to light. Do not (he says) be ashamed of the Gospel of God, but among the darkness of persecutors, lift the light of the word above the lampstand of your body, retaining with a steadfast mind that day of final retribution, when God will bring to light the hidden things of darkness and will reveal the thoughts of hearts (1 Cor. IV). Then also you will receive praise from God, and punishment awaits the adversary of truth for eternity.

For nothing is hidden. Here secondly he invites them to the sharing of doctrine by the necessity of the heavenly judgment in two ways: both on account of the future manifestation of all good, and on account of the future revelation of all evil.

First, therefore, as to the future manifestation of all good, it is said: For nothing is hidden, namely good, that shall not be made manifest, namely through the future judgment; whence 2 Corinthians 5: "For we must all be made manifest before the tribunal of Christ, that each one may receive according to what he has done in the body." But this will be at the judgment, concerning which 1 Corinthians 4 says that "he will illuminate the hidden things of darkness and will make manifest the counsels of hearts, and then there will be praise for each one"; and this, because light has the property of making manifest, according to that text of Ephesians 5: "Whatever is reproved by the light is made manifest"; whence the good truth of faith and morals, as a light, seeks to be made manifest, not to be hidden, according to that text of John 3: "He who does the truth comes to the light, that his works may be made manifest, because they have been done in God." Which will especially come to pass when that light will be made manifest in the judgment; on account of which in the Psalm: "You who sit upon the Cherubim, show yourself"; and again in the Psalm: "God shall come manifestly, and he shall not be silent."

Second, with regard to the future revelation of all evil, it is said: Nor hidden, namely sin or evil, which man willingly hides, according to that passage in Job thirty-one: "If I have hidden my sin as a man"; which will not be known and come into the open, that is, at the judgment, according to that passage in Proverbs twenty-six: "He who covers hatred deceitfully, his malice will be revealed in the assembly." Whence Ecclesiasticus one: "Be not a hypocrite in the sight of men, lest God reveal your hidden things and cast you down in the midst of the synagogue"; because, as is said in Wisdom one, "the ear of jealousy hears all things, and the tumult of murmurings shall not be hidden." "For he it is who reveals the deep and hidden things and knows what is established in darkness," etc. Since therefore all things must be made manifest, it is foolish to hide them for a time; and consequently it is necessary to disclose the doctrine received to others.

And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed," let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few. For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding.

Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.

There are three broad classes of the special things in which human wisdom does permit privacy. The first is the case I have mentioned—that of hide-and-seek, or the police novel, in which it permits privacy only in order to explode and smash privacy. The author makes first a fastidious secret of how the Bishop was murdered, only in order that he may at last declare, as from a high tower, to the whole democracy the great glad news that he was murdered by the governess. In that case, ignorance is only valued because being ignorant is the best and purest preparation for receiving the horrible revelations of high life. Somewhat in the same way being an agnostic is the best and purest preparation for receiving the happy revelations of St. John.

This first sort of secrecy we may dismiss, for its whole ultimate object is not to keep the secret, but to tell it.

I should like it to be a fixed thing that the name of the proprietor as well as the editor should be printed upon every paper. If the paper is owned by shareholders, let there be a list of shareholders. If (as is far more common in this singularly undemocratic age) it is owned by one man, let that one man's name be printed on the paper, if possible in large red letters. Then, if there are any obvious interests being served, we shall know that they are being served.

I am, moreover, astonished when he says that "a candle is not usually hidden," who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born.

For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? "Nothing hid which shall not be revealed." Draw whatever (veil of) darkness you please over your deeds, "God is light.

Therefore, see how you hear. He earnestly teaches us to listen to the word so that we may continuously ponder it in our own hearts and be able to give out to others as well.

For to him who has, it will be given. And whoever does not have, even what he thinks he has will be taken away from him. With full intention (he says), pay attention to the word that you hear. Because whoever has a love for the word, it will be given to him and the understanding of what he loves. But whoever does not have a love for hearing the word, even if he thinks himself clever by natural talent or literary exercise, will not enjoy the sweetness of true wisdom. And even if it seems to be said particularly about the apostles, to whom, endowed with love and faith, it was given to know the mystery of the kingdom of God, and about the faithless Jews, who seeing did not see, and hearing did not understand, that is, they would lose the letter of the law in which they gloried, it can nevertheless be understood generally, because often an ingenious reader, through neglect, deprives himself of wisdom, which a simple but diligent person tastes by striving for it. Therefore, often a lazy person receives talent, so that he may be punished more justly for his neglect, because he despises knowing what he could have obtained without labor. And sometimes a diligent person is burdened with slowness of understanding, so that he finds greater rewards in return, the more he labors in the effort of discovery.

But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward.

Take heed therefore how you hear, etc. Here, third, the Apostles are invited to the same by the advantage of their own merit, and this because its possession makes one rich, while its privation indeed renders one poor. — The divine doctrine must therefore be preached, first, because the possession of teaching leads to abundance: on account of which he says: Take heed therefore how you hear: Bede: "That you may receive it in your heart and continually ruminate upon it and be able to pour it forth for the hearing of others"; as if to say: do not hear the words of divine instruction negligently, so as not to care, but diligently, so that you may abound and bestow upon others. Whence he also adds: For whoever has, it shall be given to him: for whoever has the desire and the will to advance, God will give him understanding and the ability to teach. Whence Wisdom seven: "I wished, and understanding was given to me; and I called upon God, and the spirit of wisdom came upon me"; and afterward: "All good things came to me together with her." Whence if anyone wishes that it be given to him abundantly, he ought himself also to give freely from what he has: above, chapter six: "Give, and it shall be given to you," namely the gift of wisdom, according to that passage in James one: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly," etc. Whence the gift of wisdom is given to no one unless he has the desire: Isaiah fifty-five: "All you who thirst, come to the waters, and you who have no money, make haste," etc.

Second, by the contrary, because its privation leads to want, he adds: And whoever does not have, namely the affection for divine teaching in the heart, even what he thinks he has, through the swelling of pride, will be taken from him, namely through the rigor of the divine sentence: below in the nineteenth chapter: "Take the mina from him and give it to the one who has ten minas"; and Matthew twenty-one: "The kingdom shall be taken from you," namely of Sacred Scripture, "and given to a nation producing its fruits." From this it is gathered that no one can attain the fullness of divine wisdom unless he has the readiness to communicate doctrine: whence Wisdom six: "What wisdom is and how she came to be, I will relate, and I will not hide from you the mysteries of God." "Nor will I travel with consuming envy: for such a man will not be a partaker of the wisdom" of God.

And so, perhaps, with God. I have gradually been coming to feel that the door is no longer shut and bolted. Was it my own frantic need that slammed it in my face? The time when there is nothing at all in your soul except a cry for help may be just the time when God can't give it: you are like the drowning man who can't be helped because he clutches and grabs. Perhaps your own reiterated cries deafen you to the voice you hoped to hear.

On the other hand, "Knock and it shall be opened." But does knocking mean hammering and kicking the door like a maniac? And there's also "To him that hath shall be given." After all, you must have a capacity to receive, or even omnipotence can't give. Perhaps your own passion temporarily destroys the capacity.

"To the one who has, it will be given, and from him who has not, even what he has will be taken from him." This is like, "Let the one who has ears listen." This is for those who have spiritual ears within the bodily ears, so that they may listen to his spiritual words. He was increasing his teaching over and above what they already possessed.

"And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned."

Now, if from the very first "the natural man, not receiving the things of the Spirit of God," has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" -such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience-what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer.

He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, "Take heed how ye hear," and hear not,-meaning, of course, with the hearing of the heart, not of the ear.

This is proved even by the sentence which immediately follows: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." What shall be given? The increase of faith, or understanding, or even salvation.

The parable also of the (ten) servants, who received their several recompenses according to the manner in which they had increased their lord's money by trading proves Him to be a God of judgment-even a God who, in strict account, not only bestows honour, but also takes away what a man seems to have. Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.

Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have. Thus Zechariah threatens: "Arise, O sword, against the shepherds, and pluck ye out the sheep; and I will turn my hand against the shepherds.

The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knoweth not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father's mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shown to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection.

Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.

He answered and said to them: My mother and my brothers are these who hear the word of God and do it. The whole perfection of heavenly life is comprised in these two things, namely, to hear the word of God and to do it. Hence the Lord above, expounding the parable of the sower, said that they who receive the word only by hearing are the bad ground; but the good ground are those who with a good and excellent heart retain the word which they hear and bring forth fruit with patience. Those who are called the mother of the Lord, because they daily give birth to Him either by example or by word in the minds of others, are also his brothers when they also do the will of His Father who is in heaven.

They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.

Second, regarding the preferring of disciples, it is added: Who answering said to them: My mother and my brothers are these who hear the word of God and do it. In which he shows, that he valued the instruction of disciples more than the affection of parents, and that he valued disciples more than kinsmen, and that he valued the affection of teachers toward disciples more than that of parents toward children. — And note that on account of the affection, need, and request of parents, the teacher ought not to interrupt the instruction of doctrine: in which he invites more by deed than he had invited above by word.

And note that he calls his hearers mothers, insofar as through instruction they beget others, according to that passage in Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." — He calls them brothers, insofar as through the word they are begotten and become sons of God, according to that passage of the Psalm: "I will declare your name to my brothers"; and Hebrews 2: "He is not ashamed to call them brothers." For those who receive the word of God are grafted in as to the root stock, and consequently are watered by the moisture of the Holy Spirit, and therefore are made sons of the living God, according to that passage in Galatians 4: "Because you are sons, God has sent the Spirit of his Son into your hearts, crying out," etc. And therefore, as much as spirit surpasses flesh, and grace surpasses nature, and divine things surpass human things, and eternal things surpass perishable things, so much is spiritual generation, which is through the word of life, preferred to carnal generation: and therefore it is to be preferred to it. For on account of this, the true preacher is more moved toward children begotten through preaching than toward carnal parents. This is evident, because the Apostles poured out their own blood to confirm them, just as Christ himself had done, who is the master of masters.

And since those alone rightly receive the seed of the word who carry out what they have heard, therefore he rightly adds: Who hear the word of God and do it: because, in Romans 2, "not the hearers of the Law are just before God, but the doers shall be justified before God"; and James 1: "Be doers of the word and not hearers only, deceiving yourselves." For Christ prefers such people to his own parental kinship, below in chapter 11: "Blessed is the womb that bore you." "Rather, blessed are they who hear the word of God and keep it." He says this, however, not because he despises his Mother, since he loved her above all, but to show by example what he commands below in chapter 14: "Whoever does not leave father and mother and wife, children, brothers, and sisters, cannot be my disciple."

The present lesson teaches us that obedience and listening to God are the causes of every blessing. Some entered and spoke respectfully about Christ's holy mother and his brothers. He answered in these words, "My mother and my brothers are they who hear the word of God and do it."Now do not let any one imagine that Christ scorned the honor due to his mother or contemptuously disregarded the love owed to his brothers. He spoke the law by Moses and clearly said, "Honor your father and your mother, that it may be well with you." How, I ask, could he have rejected the love due to brothers, who even commanded us to love not merely our brothers but also those who are enemies to us? He says, "Love your enemies." What does Christ want to teach? His object is to exalt highly his love toward those who are willing to bow the neck to his commands. I will explain the way he does this. The greatest honors and the most complete affection are what we all owe to our mothers and brothers. If he says that they who hear his word and do it are his mother and brothers, is it not plain to every one that he bestows on those who follow him a love thorough and worthy of their acceptance? He would make them readily embrace the desire of yielding themselves to his words and of submitting their mind to his yoke, by means of a complete obedience.

But since he who does the will of the Father is called sister and brother of the Lord, on account of both sexes who are gathered to the faith, this is not surprising; yet it is greatly to be wondered how one is also called mother. For he deigned to call his faithful disciples brothers, saying: Go, announce to my brothers. Therefore, he who could become a brother of the Lord by coming to faith—it must be asked how he can also be a mother? But we should know that one who is a brother and sister of Christ by believing becomes a mother by preaching. For one gives birth to the Lord, as it were, when one has poured him into the heart of the hearer. And one becomes his mother if through one's voice the love of the Lord is begotten in the mind of one's neighbor.

To confirm this matter fittingly for us, blessed Felicity is present, whose birthday we celebrate today, who by believing became a handmaid of Christ, and by preaching was made a mother of Christ. For she feared to leave her seven sons, as is read in the more accurate accounts of her deeds, alive in the flesh after her, just as carnal parents usually fear to send their dead children before them. For when she was seized in the labor of persecution, she strengthened the hearts of her sons by preaching the love of the heavenly fatherland, and she brought forth in spirit those whom she had borne in the flesh, so that by preaching she might bear to God those whom she had borne in the flesh to the world.

(Hom. 44. in Matt.) Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said unto them, My mother and my brethren are they which hear the word of God, and do it, &c.

(Hom. 41. in Matt.) Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honoured by Him as a son, and never to consider Him as her Lord.

'" Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God. His mother, however, was not here present with Him.

And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and doeth it; for it becomes us both to hear and to do. But by the word of God He means His own teaching, for all the words which He Himself spake were from His Father.