Monday of the 6th week after Pentecost

You heard just now that the Lord Jesus, after rising from the dead, found two of his disciples on the road, talking to each other about all that had happened, and said to them, "What is this conversation you are having with each other, and why are you so sad?" …So what is the benefit of this reading for us? A very considerable one, if we understand it rightly. Jesus appeared. They saw him with their eyes and did not recognize him. The Master was walking with them along the way, and he himself was the way. But they weren't yet walking along the way. He found, you see, that they had wandered off the way. After all, when he had been with them before the passion, he had foretold everything: that he was going to suffer, to die and to rise again on the third day. He had foretold it all, but his death had erased it from their memories. They were so shattered when they saw him hanging on the tree that they forgot about his teaching. They did not expect him to rise, nor did they hold on to what he had promised.

And he said to them etc. After the described association of Christ with the disciples on the journey, here he describes the association in conversation, concerning the description of which four things are introduced, namely the inquiry into the matter about which the discourse; the narration of the matter about which the sorrow; the explanation of the matter about which the hesitation of mind; the declaration of Scripture through which the certitude of faith.

First, therefore, as regards the inquiry into the matter about which the discourse, he says: And he said to them: What are these words that you exchange with one another as you walk, and you are sad? For this is the ordered manner of entering into conversation, that one should listen and inquire, according to that passage of Ecclesiasticus thirty-two: "Listen in silence and at the same time inquiring."

After Nero and Domitian … persecution was raised against us sporadically among the cities as a result of insurrection among the people. In this persecution we have learned that Simon [Symeon], the son of Clopas, whom we have shown to have been the second bishop of the church at Jerusalem, gave up his life by martyrdom. The witness of this is Hegisippus, whom we have already quoted. When relating about certain heretics, he goes on to show that Symeon was accused by them at this time and was tortured in many ways for a great many days because he was clearly a Christian. He astonished to the highest degree both the judge himself and those with him, and won for himself an end similar to the passion of the Lord.

To whom he said: What things? And they said to him: Concerning Jesus of Nazareth, who was a prophet, powerful in work and word before God and all the people. They confess him as a prophet and great, they are silent about him being the Son of God, either as not yet believing perfectly, or being anxious lest they fall into the hands of the persecuting Jews, because they did not know who it was they were speaking to, while hiding what they truly believed.

But again the Lord asks; for it follows, And he said unto them, What things? And their answer is given, Concerning Jesus of Nazareth, who was a Prophet. They confess Him to be a Prophet, but say nothing of the Son of God; either not yet perfectly believing, or fearful of falling into the hands of the persecuting Jews; either knowing not who He was, or concealing the truth which they believed. They add in praise of Him, mighty in deed and word.

Whence he adds: And he said to them: What things? Now Christ asks, not because he is in doubt, but in order to give us a model in the investigation of truth and to take occasion to instruct; whence the Psalm: "His eyelids examine the children of men"; and Matthew 16: "He asked his disciples: Whom do men say," etc.

Second, as to the narration of the matter concerning which there was grief, he adds: And they said: Concerning Jesus of Nazareth, who was a man, a prophet, mighty in work and word before God and all the people; and through this he was praiseworthy in life, praiseworthy in doctrine: Ecclesiastes 8: "Whatever he wills, he shall do, and his word is full of power"; and this is great praise, according to that passage of Matthew 5: "Whoever shall do and teach, he shall be called great in the kingdom of heaven." Praiseworthy also before God and the world, according to that passage above in chapter 2: "Jesus advanced in wisdom and age and grace before God and men"; and this is great praise, according to that passage of Matthew 5: "So let your light shine before men." But that this may come about, Gregory says, "let the work be done in public, yet let the intention remain hidden, so that by good works we may show an example to our neighbors, and yet through the intention by which we seek to please God alone, we may always desire secrecy."

See then what a very limited understanding they still had of the Lord. They called Him a man, "a prophet," as one might call Elijah, Joshua the son of Nun, or Moses; "mighty in deed and word": first deed, then word. For no word of a teacher is firm if the teacher does not first show himself to be a doer of it. So be mighty in deed first, then strive to have the word as well. Then God too will assist you. For first comes action, and then contemplation and illumination. If you do not clean the mirror with labor and sweat, you will not see the desired beauty. For "blessed are the pure in heart," and this is achieved through deeds, "for they shall see God" (Matt. 5:8), and this is the end of contemplation. One must be mighty in deed and word "before God," and then before "all the people." For one must please God first, and then strive to be, as far as possible, blameless before people as well. One must neither prefer people-pleasing to pleasing God, nor live as a stumbling block to many, but care for both, as the wise man also says: have regard for good things before God and men. And Paul says the same (2 Cor. 8:21).

First comes deed, then word; for no word of teaching is approved unless first he who teaches shows himself to be a doer thereof. For acting goes before sight; for unless by thy works thou hast cleansed the glass of the understanding, the desired brightness does not appear. But still further it is added, Before God and all the people. For first of all we must please God, and then have regard as far as we can to honesty before men, that placing the honour of God first, we may live without offence to mankind.

So he began to expound the Scriptures to them to help them recognize Christ precisely in the point on which they had forsaken Christ. The reason, you see, that they had despaired of Christ was that they had seen him dead. He, however, opened the Scriptures to them, so that they would realize that if he hadn't died, he couldn't be the Christ. He taught them from Moses, he taught them from the following Scriptures, he taught them from the prophets what he himself had told them: that it was necessary that the Christ should suffer these things and enter into his glory. They listened, they were filled with joy, they breathed again, and, as they said themselves, their hearts burned within them. And still they didn't recognize the presence of the light.

All that we read in holy Scripture for our instruction and salvation demands an attentive ear. You have just heard how the eyes of those two disciples whom the Lord joined on their way were kept from recognizing him. He found them in despair of the redemption that was in Christ, supposing him now to have suffered and died as a man, not imagining him to live forever as the Son of God. So he opened to them the Scriptures and showed them that it was necessary for the Christ to suffer and for all things to be fulfilled that were written concerning him in the law of Moses and the prophets and the psalms—in short, the whole of the Old Testament. Everything in those Scriptures speaks of Christ, but only to him who has ears. He opened their minds to understand the Scriptures. And so let us pray that he will open our own. HOMILY 2.

And He said to them: "Oh foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into His glory?" And starting with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself. In this place, we are not obliged to interpret any Scripture, but we are doubly humbled, who are neither sufficiently taught in the Scriptures nor as intent on fulfilling what we might have learned as we ought to be. For if Moses and all the prophets spoke concerning Christ, and that He would enter into His glory through the suffering of His passion, by what reason do those who, according to the measure of their abilities, neither investigate the Scriptures as to how they pertain to Christ nor desire to attain the glory they wish to have with Christ through the sufferings of tribulations, boast themselves to be Christians?

But if Moses and the Prophets spoke of Christ, and prophesied that through His Passion He would enter into glory, how does that man boast that he is a Christian, who neither searches how these Scriptures relate to Christ, nor desires to attain by suffering to that glory which he hopes to have with Christ.

Fourth, as regards the declaration of Scripture, through which there is certitude of faith, he subjoins: And he said to them: O foolish and slow of heart to believe in all the things that the Prophets have spoken! He calls them foolish who despair on account of the Passion; whence they had descended from spirit to flesh, and this is a great foolishness, according to that passage of Galatians 3: "Have you become so foolish that, having begun with the spirit, you would now be completed by the flesh?" And he calls them slow of heart, because they did not wish to believe in Christ's glory and resurrection; whence Mark 16: "He upbraided their unbelief and hardness of heart, because they did not believe those who had seen that he had risen from the dead."

We are committed to it in principle by Our Lord Himself. On that famous journey to Emmaus He found fault with the two disciples for not believing what the prophets had said. They ought to have known from their Bibles that the Anointed One, when He came, would enter his glory through suffering. He then explained, from 'Moses' (i.e., the Pentateuch) down, all the places in the Old Testament 'concerning Himself'. He clearly identified Himself with a figure often mentioned in the Scriptures; appropriated to Himself many passages where a modern scholar might see no such reference. In the predictions of His Own Passion which He had previously made to the disciples, He was obviously doing the same thing. He accepted—indeed He claimed to be—the second meaning of Scripture.

Therefore did the Lord also say to His disciples after the resurrection, "O thoughtless ones, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into His glory?" And again does He say to them: "These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they should understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, and that repentance for the remission of sins be preached in His name among all nations." Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again." The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verities, saying: "But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have eternal life in His name,"—foreseeing these blasphemous systems which divide the Lord, as far as lies in their power, saying that He was formed of two different substances.

But although it behooved Christ to suffer, yet they who crucified Him are guilty of inflicting the punishment. For they were not concerned to accomplish what God purposed. Therefore their execution of it was impious, but God's purpose most wise, who converted their iniquity into a blessing upon mankind, using as it were the viper's flesh for the working of a health-giving antidote.

That very night there appeared to me a young man, who said, "Why do you frequently ask revelations in prayer? Take heed lest by asking many things you injure your flesh: be content with these revelations. Will you be able to see greater revelations than those which you have seen?" I answered and said to him, "Sir, one thing only I ask, that in regard to these three forms the revelation may be rendered complete." He answered me, "How long are ye senseless? But your doubts make you senseless, because you have not your hearts turned towards the Lord." But I answered and said to him, "From you, sir, we shall learn these things more accurately."

He pointedly reproached them: "O fools, and slow of heart in not believing that which He spake unto you." By saying this, He proves that He does not belong to the rival god, but to the same God.

Since they were thinking in human terms and suffered from great doubt, the Lord calls them "foolish and slow" to believe all that "the prophets had foretold." For it is possible to believe in part and to believe wholly. For example, whoever hopes that Christ will come for the salvation of the people, yet not for the salvation of souls, but for the restoration and deliverance of the Jewish nation, that person does not believe as much as one ought to believe. Likewise, whoever believes the words of David, "They pierced my hands and my feet" (Ps. 21:17), and the other words concerning the cross and the circumstances on the cross, as a prophecy spoken in the person of the Lord, and accepts the passages of Scripture about the suffering, but does not take into consideration the passages about the resurrection, such as, for example, these: "You will not leave my soul in Hades, nor will You allow Your Holy One to see corruption" (Ps. 15:10), "among the dead" (Ps. 87:6), "He releases the prisoners from their bonds" (Ps. 67:7), and similar ones — that person has a faith that is not perfect, but believes only in part.

Because the above-mentioned disciples were troubled with too much doubt, the Lord reproves them, saying, O fools, (for they almost used the same words as those who stood by the cross, He saved others, himself he cannot save.) And He proceeds, and slow of heart to believe all that the prophets have spoken. For it is possible to believe some of these things and not all; as if a man should believe what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet; (Ps. 22:16.) but should not believe what they say of the resurrection, as, Thou shall not suffer thy Holy One to see corruption. (Ps. 16:10.) But it becomes us in all things to give faith to the Prophets, as well in the glorious things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the entrance into glory.

And this is the reasoning Christ used, during forty days appearing to them. "Did not the Christ have to suffer these things before entering into His glory?"

And therefore, to establish faith in the passion and resurrection, he adds: Was it not necessary for Christ to suffer these things and to rise again, and so to enter into his glory? It was necessary, I say, that is, it was fitting and most appropriate, first on account of the remedy for sins: Romans 5: "For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we shall be saved by his life"; therefore Romans 4: "He died for our offenses and rose again for our justification." — Second, on account of the example of virtues: whence 1 Peter 2: "Christ suffered for us, leaving you an example, that you should follow his steps"; and therefore Philippians 2: "Let this mind be in you, which was also in Christ Jesus"; and afterwards: "He humbled himself, becoming obedient unto death"; and therefore Acts 14: "Through many tribulations we must enter into the kingdom of God." For if it was necessary for Christ to suffer in order to enter into his own glory, how much more is it necessary for us also to suffer, that we may enter into a glory not our own? And therefore, when his cousins asked to sit at his right hand, he answered, Matthew 20: "Can you drink the cup that I am about to drink?" There Jerome says: "He knew who could imitate his passion; but he said this so that, with him asking and them answering, we might all hear that no one can reign with the Lord unless he has imitated his passion."

It was also fitting on account of the fulfillment of all the Scriptures: whence above, chapter 18: "All things that are written concerning the Son of Man through the Prophets shall be accomplished." For just as the ark was completed in a cubit, so all the words of Scripture are summed up in this Word, namely, born, having suffered, buried, and raised: on account of which, Isaiah 10: "The Lord of hosts shall bring about a consummation and an abbreviation in the midst of all the earth."

If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for "the field is the world"); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." But Jeremiah also says, "In the last days they shall understand these things." For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countenance, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever." Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with, the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." And the disciple will be perfected, and [rendered] like the householder, "who bringeth forth from his treasure things new and old."

(lib. iii. Ep. 98.) But although it behoved Christ to suffer, yet they who crucified Him are guilty of inflicting the punishment. For they were not concerned to accomplish what God purposed. Therefore their execution of it was impious, but God's purpose most wise, who converted their iniquity into a blessing upon mankind, using as it were the viper's flesh for the working of a health-giving antidote.

But one must believe the prophets in all things, both regarding the state of humiliation and regarding the state of glory. For Christ had to suffer — this is the humiliation. But He also had to enter into His glory — this is the glorification. Yet you are so foolish that, hearing Isaiah speak of both states, namely: "He was led as a sheep to the slaughter" and "the Lord desires to show Him light" (Isa. 53:7, 11), you accept the first but do not consider the second: you believe that He "was wounded," but that "the Lord desires to cleanse Him of His wound" (Isa. 53:5, 10), you do not even take to mind.

Ought not Christ to have suffered these things, and so to enter into his glory? that is, as respects His humanity.

What then saith Christ? "Because it is given unto you," so He speaks, "to know the mysteries of the Kingdom of Heaven, but to them it is not given." But this He said, not bringing in necessity, or any allotment made causelessly and at random, but implying them to be the authors of all their own evils, and wishing to represent that the thing is a gift, and a grace bestowed from above.

It by no means follows, however, because it is a gift, that therefore free will is taken away; and this is evident from what comes after. To this purpose, in order that neither the one sort may despair, nor the other grow careless, upon being told that "it is given," He signifies the beginning to be with ourselves.

To you, I say, who adhere to Me, and believe in Me. By the mystery of the kingdom of heaven, He intends the Gospel doctrine. To them, that is, to them that are without, and who would not believe on Him, the Scribes namely and Pharisees, and to the rest who continue in unbelief, it is not given. Let us then, with the disciples, come unto the Lord with a pure heart, that He may think us worthy to interpret to us the evangelic teaching; according to that, They who draw near to his feet, shall receive of his doctrine. (Deut. 33:3)

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

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?

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.

In people who are teachable and well disposed for receiving the divine words the Holy Spirit will make his abode, increasing in them his gifts. But in those who have acquired only a tiny spark of light and have been negligent even with that, even the little that they formerly had becomes utterly quenched and is taken from them. This is what some Jews have experienced, who received a light from the law but gained no increase from it. When the Truth arrived, they became dim-sighted toward it; even what they had has been taken away.

For the Jews not having faith, have lost also the Law which they had; and Gospel faith has the perfect gift, inasmuch as if received it enriches with new fruit, if rejected it subtracts from the riches of ancient possession.

(Verse 12.) For whoever has, more will be given to him, and he will have an abundance; but whoever does not have, even what he has will be taken away from him. Those who have the ability to judge are given more, and those who do not have it, lose even what they seem to have: but what the apostles have in Christ, namely faith, is granted to them even if they have fewer virtues. But to the Jews who do not believe in the Son of God, even what good they possess by nature is taken away. For those who do not have wisdom, they cannot understand anything wisely.

Or, To the Apostles who believe in Christ there is given, but from the Jews who believed not on the Son of God there is taken away, even whatever good they might seem to have by nature. For they cannot understand any thing with wisdom, seeing they have not the head of wisdom.

"For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that which he seemeth to have."

And although the saying be full of much obscurity, yet it indicates unspeakable justice. For what He saith is like this: When any one hath forwardness and zeal, there shall be given unto him all things on God's part also: but if he be void of these, and contribute not his own share, neither are God's gifts bestowed. For even "what he seemeth to have," so He saith, "shall be taken away from him;" God not so much taking it away, as counting him unworthy of His gifts. This we also do; when we see any one listening carelessly, and when with much entreaty we cannot persuade him to attend, it remains for us to be silent. For if we are still to go on, his carelessness is aggravated. But him that is striving to learn, we lead on, and pour in much.

And well said He, "Even that which he seemeth to have." For he hath not really even this.

Then He also made what He had said more distinct, pointing out the meaning of, "To him that hath, shall be given, but from him that hath not, even that which he seemeth to have, shall be taken away."

He that has a desire to read, shall have given to him power to understand, and whoso has not desire to read, that understanding which by the bounty of nature he seems to have, even that shall be taken from him. Or, whoso has charity, to him shall be given the other virtues also; and from him who has not charity, the other virtues likewise shall be taken away, for without charity there can be nothing good.

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.

So we can truly say that to him who has zeal, knowledge is given and in abundance. But from him who does not have zeal and a worthy mind, even that which he imagines he has will be taken away. That is to say, if he has even the slightest spark of good, he extinguishes it if he does not blow on it with the Spirit and spiritual deeds, and kindle it.

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.

(Verse 13, 14.) Therefore, I speak to them in parables, because seeing, they do not see, and hearing, they do not hear, nor do they understand; so that the prophecy of Isaiah may be fulfilled in them, which says: You will indeed hear but never understand, and you will indeed see but never perceive. This applies to those who stand on the shore and are separated from Jesus, and despite the loud noise of the waves, they do not hear what is being said clearly; and the prophecy of Isaiah is fulfilled in them: You will indeed hear but never understand, and you will indeed see but never perceive (Isaiah 6:9). These things are prophesied about the crowds, which stand on the shore, and do not deserve to hear the word of God. Let us therefore approach with the disciples to Jesus, and let us ask him for the explanation of the parable, lest we seem to have ears and eyes in vain with the crowds.

This He says of those who were standing on the shore, and separated from Jesus, and who because of the dashing of the waves heard not distinctly what was said.

"Therefore," saith He, "speak I to them in parables; because they seeing see not."

"It were meet then," one may say, "to have opened their eyes, if they see not." Nay, if the blindness were natural, it were meet to open them; but because it was a voluntary and self-chosen blindness, therefore He said not simply, "They see not," but, "seeing, they see not;" so that the blindness is of their own wickedness. For they saw even devils cast out, and said, "By Beelzebub, prince of the devils, He casteth out the devils." They heard Him guiding them unto God, and evincing His great unanimity with Him, and they say, "This man is not of God." Since then the judgment they pronounced was contrary both to their sight and hearing, therefore, saith He, the very hearing do I take away from them. For they derive thence no advantage, but rather greater condemnation. For they not only disbelieved, but found fault also, and accused, and laid snares. However, He saith not this, for it is not His will to give disgust in accusing them. Therefore neither at the beginning did He so discourse to them, but with much plainness; but because they perverted themselves, thenceforth He speaks in parables.

And it should be noted, that not only what He spake, but also what He did, were parables, that is, signs of things spiritual, which He clearly shows when He says, That seeing they may not see; but words are heard and not seen.

It was frequently his habit to make use of parables for at least two reasons: either because he would be speaking about things unseen, so as, by the parable, to make invisible things seen, so far as this was possible. Or it was because of the unworthiness of the hearers, when nothing beneficial would come to them from the things that were said. But there was another, third cause for parables. Frequently, when he was saying something by way of refutation, he would by means of a parable temper the harshness of the refutations for the sake of the hearers, as when he tells the parable of the vineyard and says that "he will miserably destroy those evil men" and "will rent out his vineyard to others." In saying these things to the Pharisees, Jesus clearly avoided harsh language.

Take heed. Here the problem is solved of those who say that some are evil by nature, or by God's intent. For they argue that Christ Himself said, "It is given unto you to know the mysteries, but to the Jews it is not given." But we say, with God, to those who speak such things, that God makes everyone by nature to understand what is necessary. For God "enlighteneth every man that cometh into the world" (Jn. 1:9). But it is our own will and inclination that casts us into darkness. This is made clear even here. For Christ says that although they see by nature, that is, they were created by God to understand, they by their own choice do not see. And hearing, that is, by nature created by God to hear and to understand, they by their own choice do not hear, nor do they understand. Tell me, did they not see the miracles of Christ? Yes, they did, but they made themselves blind and condemned Him. So this is the meaning of "seeing they see not." Then He brings forward the prophet as further witness to His argument.

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.

(non occ.) That is; With the hearing ye shall hear words, but shall not understand the hidden meaning of those words; seeing ye shall see My flesh indeed, but shall not discern the divinity.

After this, lest any one should suppose His words to be a mere accusation, and lest men should say, Being our enemy He is bringing these charges and calumnies against us; He introduces the prophet also, pronouncing the same judgment as Himself.

"For in them is fulfilled," saith He, "the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive."

Seest thou the prophet likewise, accusing them with this same accuracy? for neither did He say, Ye see not, but "Ye shall see and not perceive;" nor again, Ye shall not hear, but "Ye shall hear and not understand." So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat.

In all the clauses the word 'not' must be understood; thus; That they should not see with their eyes, and should not hear with their ears, and should not understand with their heart, and should not be converted, and I should heal them.

Do you see what the prophecy (Is. 6:9-10) is saying? You do not understand, not because I created your heart fat and dull, but because it has grown fat, although it is obvious that before it was fine and subtle. For something which grows fat was first thin. And when their heart had grown fat, then they closed their eyes. He did not say that God closed their eyes, but they did, of their own choice. They did this, He says, so that they would not turn back and be healed by Me. For they chose evil and went to great lengths to remain unhealed and unrepentant.

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.

(Quæst. in Matt. q. 14.) Otherwise; They have shut their eyes lest they should see with their eyes, that is, themselves were the cause that God shut their eyes. For another Evangelist says, We hath blinded their eyes. But is this to the end that they should never see? Or that they should not see so much as this, that becoming discontent with their own blindness and bewailing themselves, should so be humbled, and moved to confession of their sins and pious seeking after God. For Mark thus expresses the same thing, Lest they should be converted, and their sins should be forgiven them. From which we learn, that by their sins they deserved not to understand; and that yet this was allowed them in mercy that they should confess their sins, and should turn, and so merit to be forgiven. But when John relating this expresses it thus, Therefore they could not believe because Esaias said again, He hath blinded their eyes and hardened their heart, that they should not see with their eyes, and understand with their heart, and be converted, and I should heal them, (John 12:39) this seems to be opposed to this interpretation, and to compel us to take what is here said, Lest they should see with their eyes, not as though they might come to see after this fashion, but that they should never see at all; for he says it plainly, That they should not see with their eyes. And that he says, Therefore they could not believe, sufficiently shows that the blindness was not inflicted, to the end that moved thereby, and grieving that they understood not, they should be converted through penitence; for that they could not, unless they had first believed, and by believing had been converted, and by conversion had been healed, and having been healed understood; but it rather shows that they were therefore blinded that they should not believe. For he speaks most clearly, Therefore they could not believe. But if it be so, who would not rise up in defence of the Jews, and pronounce them to be free from all blame for their unbelief? For, Therefore they could not believe, because he hath blinded their eyes. But because we must rather believe God to be without fault, we are driven to confess that by some other sins they had thus deserved to be blinded, and that indeed this blinding prevented them from believing; for the words of John are these, They could not believe, because that Esaias said again, He hath blinded their eyes. It is in vain then to endeavour to understand it that they were therefore blinded that they should be converted; seeing they could not be converted because they believed not; and they could not believe because they were blinded. Or perhaps we should not say amiss thus—that some of the Jews were capable of being healed, but that being puffed up with so great swelling pride, it was good for them at first that they should not believe, that they might understand the Lord speaking in parables, which if they did not understand they would not believe; and thus not believing on Him, they together with the rest who were past hope crucified Him; and at length after His resurrection, they were converted, when humbled by the guilt of His death they loved Him the more because of the heavy guilt which had been forgiven them; for their so great pride needed such an humiliation to overcome it. This might indeed be thought an inconsistent explanation, did we not plainly read in the Acts of the Apostles that thus it was. This then that John says, Therefore they could not believe, because he hath blinded their eyes that they should not see, (Acts 2:37) is not repugnant to our holding that they were therefore blinded that they should be converted; that is to say, that the Lord's meaning was therefore purposely clothed in the obscurities of parables, that after His resurrection they might turn them to wisdom with a more healthy penitence. For by reason of the darkness of His discourse, they being blinded did not understand the Lord's sayings, and not understanding them, they did not believe on Him, and not believing on Him they crucified Him; thus after His resurrection, terrified by the miracles that were wrought in His name, they had the greater compunction for their great sin, and were more prostrated in penitence; and accordingly after indulgence granted they turned to obedience with a more ardent affection. Notwithstanding, some there were to whom this blinding profited not to conversion.

To say "lest at any time they should turn and I should heal them" points to a hardened intractability.… For he speaks in this way in order to save them, since [otherwise] he ought rather to have said nothing but have been silent, except that it is not for his own glory's sake but for their salvation that Jesus does everything.

Faith perceives the mysteries of the kingdom. A person will make progress in those things he has been immersed in and will abound with an increase in that progress. But in those things he has not been immersed in, even that which he has shall be taken away from him. In other words, he suffers the loss of the law from the loss of his faith. Lacking faith, the people of the law lost even the efficacy of the law. Therefore, gospel faith receives a perfect gift, because it enriches with new fruit those things that have been undertaken. But once it is rejected, even the help of one's former means of support is taken away.

He gives reasons why seeing they do not see and hearing they do not hear. He says, "The heart of this people has been hardened … and with their ears they have been hard of hearing." And lest we think that their hardness of heart and hearing are natural and not voluntary, Jesus alludes to the fault of the will and says, "They have closed their eyes, lest at any time they see with their eyes, and hear with their ears, and understand with their mind, and be converted, and I heal them." Therefore with closed eyes they who are unwilling to perceive the truth hear in parables and in riddles.

(Verse 15) For the heart of this people has become fat, and with their ears they have heard heavily. They see without seeing, and hear without hearing. For the heart of this people has become fat, and with their ears they have heard heavily. And lest we think that the thickness of the heart and the heaviness of the ears are natural, not voluntary, he adds the fault of their own judgment and says:

And they closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them. But blessed are your eyes, for they see: and your ears, for they hear. 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.

And that we should not suppose that this grossness of the heart and heaviness of the ears is of nature, and not of choice, He adds the fruit of their own wilfulness, For they have shut their eyes.

So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear, but also "heard heavily," and they did this, He saith,

"Lest at any time they should be converted, and I should heal them;" describing their aggravated wickedness, and their determined defection from Him. And this He saith to draw them unto Him, and to provoke them, and to signify that if they would convert He would heal them: much as if one should say, "He would not look at me, and I thank him; for if he had vouchsafed me this, I should straightway have given in:" and this he saith, to signify how he would have been reconciled. Even so then here too it is said, "Lest at any time they should convert, and I should heal them;" implying that both their conversion was possible, and that upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things.

For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. "For God willeth not the death of the sinner, but that he should turn unto Him and live."

The heart of the Jews is made gross with the grossness of wickedness, and through the abundance of their sins they hear hardly the Lord's words, because they have received them ungratefully.

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.

He blesses them, accordingly, as hearers of the Son's voice and as having been made ready to see him, through whom and in whom they saw, intellectually, the nature of God and the Father. Of these things the saints of old were accounted worthy, those, namely, who most completely possess a joy in good things.

(ap. Anselm.) so then the eyes of them that see, and will not believe, are miserable, but your eyes are blessed; whence it follows; Blessed are your eyes, for they see, and your ears, for they hear.

(ord.) The mind is called an eye, because it is intently directed upon what is set before it to understand it; and an ear, because it learns from the teaching of another.

(Verse 16) But blessed are your eyes, for they see; and your ears, for they hear. Unless we had read above about auditors called to understanding, with the Savior saying: "He who has ears to hear, let him hear," we would now think that the eyes and ears that receive blessedness are understood as bodily (or physical). But to me, those blessed eyes seem to be the ones that can recognize the sacraments of Christ, and those ears that Jesus commanded to be lifted up on high so that they may behold the gleaming wheat fields (John 4:9); and those blessed ears of which Isaiah speaks: "The Lord has opened my ear" (Isaiah 50:5).

If we had not read above that invitation to his hearers to understand, when the Saviour said, He that hath, ears to hear let him hear, we might here suppose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ's sacraments, and those ears of which Isaiah speaks, The Lord hath given me an ear. (Is. 50:4)

For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He saith to the apostles, "But blessed are your eyes, for they see, and your ears, for they hear;" not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment.

Seest thou that, "unto you it is given," was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, "They heard heavily."

But not such were these; wherefore He also blessed them. And in another way too He assures them again...

Even the physical eyes and ears of the apostles are blessed. But even more so are their spiritual eyes and ears worthy of blessedness, because they recognized the Christ. He esteems them more highly than the prophets because the prophets saw the Christ only spiritually, while the apostles saw Him both spiritually and physically. But also because the prophets were not deemed worthy of such great mysteries and knowledge as were the apostles. In two ways, then, the apostles surpass the prophets: that they saw Christ bodily and that they were initiated into a deeper, more spiritual, understanding of the divine mysteries. Then He explains the parable to the disciples, saying:

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.

He teaches the blessedness of the apostolic times to those whose eyes and ears are fortunate to look upon and hear the salvation of God. These are the prophets and the righteous who have longed to see and hear the fulfillment of the expected times. They share in the joy of that expectation reserved for the apostles.

Or, He is speaking of the blessedness of the Apostolic times, to whose eyes and ears it was permitted to see and to hear the salvation of God, many Prophets and just men having desired to see and to hear that which was destined to be in the fulness of times; whence it follows; Verily I say unto you, that many Prophets and just men have desired to see the things that ye see, and to hear the things that ye hear, and have not heard them.

Now in the last days, when the fulness of the time of liberty had arrived, the Word Himself did by Himself "wash away the filth of the daughters of Zion," when He washed the disciples' feet with His own hands. For this is the end of the human race inheriting God; that as in the beginning, by means of our first [parents], we were all brought into bondage, by being made subject to death; so at last, by means of the New Man, all who from the beginning [were His] disciples, having been cleansed and washed from things pertaining to death, should come to the life of God. For He who washed the feet of the disciples sanctified the entire body, and rendered it clean. For this reason, too, He administered food to them in a recumbent posture, indicating that those who were lying in the earth were they to whom He came to impart life. As Jeremiah declares, "The holy Lord remembered His dead Israel, who slept in the land of sepulture; and He descended to them to make known to them His salvation, that they might be saved." For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass,-thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account "He also descended into the lower parts of the earth," to behold with His eyes the state of those who were resting from their labours, in reference to whom He did also declare to the disciples: "Many prophets and righteous men have desired to see and hear what ye do see and hear."

For it was not merely for those who believed on Him in the time of Tiberius Caesar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom. For it is truly "one God who" directed the patriarchs towards His dispensations, and "has justified the circumcision by faith, and the uncircumcision through faith." For as in the first we were prefigured, so, on the other hand, are they represented in us, that is, in the Church, and receive the recompense for those things which they accomplished.

It seems that what he said elsewhere runs counter to this point: "Abraham desired to see my day. He saw it and rejoiced." He did not say all the prophets and righteous people desired to see what you see, but many. Among many it may be that some see and some do not see, although in our interpretation we seem to be making a distinction between the merits of the saints. Therefore Abraham saw dimly as though in a mirror, but you now have and hold your Lord and question him freely and eat with him.

(Verse 17, 18.) Truly I say to you, many prophets and righteous men desired to see what you see, and did not see; and to hear what you hear, and did not hear. Therefore, listen to the parable of the sower. It seems that this passage is contrary to what is said elsewhere: Abraham desired to see my day, and he saw it, and rejoiced (John 8:56). However, it is not said that all the prophets and righteous men desired to see what you see, but many. Among many, it can happen that some have seen it, while others have not seen it: although even in this interpretation is dangerous, as we seem to make any discretion among the merits of the saints. Therefore Abraham saw in an enigma, he did not see in form: but you hold him in the present, and you have your Lord, and you question him at will, and you dine with him.

This place seems to be contradicted by what is said elsewhere. Abraham rejoiced to see my day, and he saw it, and was glad. (John 8:56)

But He said not, 'The Prophets and the just men,' but many; for out of the whole number, it may be that some saw, and others saw not. But as this is a perilous interpretation, that we should seem to be making a distinction between the merits of the saints, at least as far as the degree of their faith in Christ, therefore we may suppose that Abraham saw in enigma, and not in substance. But ye have truly present with you, and hold, your Lord, enquiring of Him at your will, and eating with Him.

"For verily I say unto you, many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them;" my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly.

Seest thou how again He connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them.

Also Isaiah and Micah, and many other Prophets, saw the glory of the Lord; and were thence called 'seers.'

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.

(ap. Anselm.) He had said above, that it was not given to the Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, Hear ye therefore the parable of the sower, ye to whom are committed the mysteries of heaven.

"The wicked one comes and snatches away what has been sown in his heart." The wicked one snatches away the good seed. You must also understand that it was sown in the heart. The diversity of soils stands for the diversity of the souls of believers. "And when trouble and persecution come because of the word, he at once falls away." Notice what was said: "He at once falls away." Hence there is some distance between the one who is constrained by many troubles and sufferings to deny Christ and the one who in the face of persecution immediately falls away and succumbs.

"Hear ye therefore the parable of the sower," saith He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other.

He urges us to understand what is spoken by those who teach, lest we too be like those who are "by the way side." For it may be said, since Christ is the way, those who are outside of Christ are by the way side. For they are not in the way, but outside of the way.

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.

(ap. Anselm.) He proceeds then expounding the parable; Every man who hears the word of the kingdom, that is, My preaching which avails to the acquiring the kingdom of heaven, and understandeth it not; how he understands it not, is explained by, for the evil one—that is the Devil—cometh and taketh away that which is sown in his heart; every such man is that which is sown by the way side. And note that that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says carrieth away that which is sown, we must understand it of the seed; that which follows, is sown by the way side, is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word.

Take care that the seed does not fall by the wayside, lest the evil spirit come and take the word from memory.

(Verse 19.) Everyone who hears the word of the kingdom and does not understand it. By saying this beforehand, he exhorts us to listen more attentively to what is being said.

"That which is sown upon the stony places," saith He, "the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended! When any one," so He saith, "heareth the word of truth and understandeth it not, then cometh the wicked one, and catcheth that which was sown out of his heart. This is he that is sown by the wayside."

Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these.

In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, "because it had no root"); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore He said not, "the world," but "the care of the world;" nor "riches," but "the deceitfulness of riches."

Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate.

And well hath He said, "The deceitfulness of riches." For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality.

And these things He saith, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of "the care of this world, and the deceitfulness of riches," He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like.

But He added also the "way" and the "rock," signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if thou art free indeed from riches, yet are soft and unmanly? and what if thou art not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things.

In fact, His reason for putting this before the other, is because the one is first required (for "How shall they believe except they hear?" just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present.

Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing.

And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.

In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God's word which is sown in their heart, is by dæmons straightway carried off, as it were the seed dropped by the way side.

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.

Take care that rocky ground does not receive the seed and send forth the fruit of good work without the roots of perseverance. For many are pleased by what they hear and propose beginnings of good work; but as soon as they begin to be wearied by adversities, they abandon what they have begun. Rocky ground therefore lacked moisture, which did not bring what had sprouted to the fruit of perseverance. For many, when they hear the word against avarice, detest that same avarice and praise contempt for all things; but as soon as the mind sees what it desires, it forgets what it was praising. Many, when they hear the word against lust, not only do not desire to commit defilements of the flesh, but even blush at those committed; but as soon as the beauty of the flesh appears before their eyes, the mind is so carried away to desires as if nothing had yet been resolved by it against these same desires; and it does condemnable things, which whatever it remembers having done, it has already itself condemned. Often too we are pierced with remorse against sins, and yet after weeping we return to the same sins. So Balaam, having gazed upon the tents of the Israelite people, wept and begged to be made like them in death, saying: Let my soul die the death of the just, and let my last end be like theirs; but as soon as the hour of compunction passed, he burned with the wickedness of avarice. For on account of promised gifts he gave counsel for the death of that people whose death he had wished to resemble; and he forgot what he had lamented, since he was unwilling to extinguish what burned through avarice.

He comes, the wicked one, and snatches away what was sown in his heart; this is the one who was sown along the path. And as for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. The wicked one snatches away the good seed. And understand at the same time what was sown in the heart, and the diversity of the soil of the souls of believers.

But in fact, through tribulation and persecution, he is continuously stumbled because of the word. Pay attention to what has been said, he is continuously stumbled. Therefore, there is some distance between him who is compelled to deny Christ by many tribulations and punishments, and him who is immediately stumbled and falls at the first persecution.

Not all the Gospel writers use the same terms in reporting this parable. Matthew wrote of "the evil one," Mark of "Satan," and Luke of "the devil." The phrases "by the wayside" and "in the path" are not quite the same thing. Weigh in the allusion of the statement "I am the way." Both Matthew and Mark say, most felicitously, that the word was sowed "on stony ground," not upon a "stone."Now to all that which is "by the wayside," the words "those who do not understand" apply. But to the good ground these words apply: "This is he who hears the word and understands it." Perhaps then those seeds that fall "on stony ground" and those that fall "among thorns" fall between the people without knowledge and those who understand. This then is an exhortation to meditate diligently upon the faculty of perception. If the seed of the one who is dense is snatched away, the seed of intellect ought to be taken up and covered in the ground of memory, so that it may spread forth roots and may not be found naked or snatched away by the spirits of wickedness.

It follows, That which is sown upon the rock, is he that heareth the word, &c. For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself.

He speaks of tribulation because there are many who, when they are hard-pressed by their parents, or by some misfortunes, immediately blaspheme. And of persecution, on account of those who fall into the hands of tyrants.

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.

Note that which is said, is straightway offended. There is then some difference between him who, by many tribulations and torments, is driven to deny Christ, and him who at the first persecution is offended, and falls away...

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.

It should be noted that the Lord, in His explanation, says that cares, pleasures, and riches choke the word. For they choke it because by their importunate thoughts they strangle the throat of the mind; and since they do not allow good desire to enter the heart, they kill, as it were, the passage of the breath of life. It should also be noted that He joins two things with riches, namely cares and pleasures, because indeed they both oppress the mind through anxiety and dissolve it through abundance. For by their contrary nature they make their possessors both afflicted and unstable. But since pleasure cannot coexist with affliction, at one time they afflict through the anxiety of guarding them, and at another time they soften toward pleasures through abundance.

(Verse 22) But he who was sown among thorns, this is the one who hears the word, and the anxiety of this world and the deceitfulness of riches choke the word, and it becomes unfruitful. It seems to me that even that which is said literally to Adam, 'Among thorns and thistles you shall eat bread' (Gen. III, 18), signifies mystically that whoever devotes themselves to the pleasures and concerns of this world, shall eat heavenly bread and true food among thorns. And he elegantly added: the fallacy of wealth suffocates the word. For wealth is beguiling, promising one thing and doing another. Its possession is slippery, as it is carried here and there, and those who have it, either with an unsteady step, abandon it, or those who do not have it, seek to obtain it. Hence, the Lord declares it difficult for the rich to enter the kingdom of heaven, as wealth suffocates the word of God and softens the rigor of virtues.

of which He proceeds to speak, That which is sown among thorns. To me He seems here to express figuratively that which was said literally to Adam; Amidst briers and thorns thou shalt eat thy bread, (Gen. 3:18) that he that has given himself up to the delights and the cares of this world, eats heavenly bread and the true food among thorns.

And it is elegantly added, The deceitfulness of riches choke the word; for riches are treacherous, promising one thing and doing another. The tenure of them is slippery as they are borne hither and thither, and with uncertain step forsake those that have them, or revive those that have them not. Whence the Lord asserts, that rich men hardly enter into the kingdom of heaven, because their riches choke the word of God, and relax the strength of their virtues.

And marvel not at His calling our luxury, "thorns." For thou indeed art not aware of it, being intoxicated with thy passion, but they that are in sound health know that it pricks sharper than any thorn, and that luxury wastes the soul worse than care, and causes more grievous pains both to body and soul. For one is not so sorely smitten by anxiety, as by surfeiting. Since when watchings, and throbbings of the temples, and heaviness in the head, and pangs of the bowels, lay hold of such a man, you may imagine how many thorns these surpass in grievousness. And as the thorns, on whichever side they are laid hold of, draw blood from the hands that seize them, just so doth luxury plague both feet, and hands, and head, and eyes, and in general all our members; and it is withered also, and unfruitful, like the thorn, and hurts much more than it, and in our vital parts. Yea, it brings on premature old age, and dulls the senses, and darkens our reasoning, and blinds the keen-sighted mind, and makes the body tumid, rendering excessive the deposition of that which is cast away, and gathering together a great accumulation of evils; and it makes the burden too great, and the load overwhelming; whence our falls are many and continual, and our shipwrecks frequent.

For tell me, why pamper thy body? What? are we to slay thee in sacrifice, to set thee on the table? The birds it is well for thee to pamper: or rather, not so well even for them; for when they are fattened, they are unprofitable for wholesome food. So great an evil is luxury, that its mischief is shown even in irrational beings. For even them by luxury we make unprofitable, both to themselves and to us. For their superfluous flesh is indigestible, and the moister kind of corruption is engendered by that kind of fatness. Whereas the creatures that are not so fed, but live, as one may say, in abstinence, and moderate diet, and in labor and hardship, these are most serviceable both to themselves and to others, as well for food, as for everything else. Those, at any rate, who live on them, are in better health; but such as are fed on the others are like them, growing dull and sickly, and rendering their chain more grievous. For nothing is so hostile and hurtful to the body, as luxury; nothing so tears it in pieces, and overloads and corrupts it, as intemperance.

Wherefore above all may this circumstance make one amazed at them for their folly, that not even so much care as others show towards their wine skins, are these willing to evince towards themselves. For those the wine merchants do not allow to receive more than is fit, lest they should burst; but to their own wretched belly these men do not vouchsafe even so much forethought, but when they have stuffed it and distended it, they fill all, up to the ears, up to the nostrils, to the very throat itself, thereby pressing into half its room the spirit, and the power that directs the living being. What? was thy throat given thee for this end, that thou shouldest fill it up to the very mouth, with wine turned sour, and all other corruption? Not for this, O man, but that thou shouldest above all things sing to God, and offer up the holy prayers, and read out the divine laws, and give to thy neighbors profitable counsel. But thou, as if thou hadst received it for this end, dost not suffer it to have leisure for that ministry, so much as for a short season, but for all thy life subjectest it to this evil slavery. And as if any man having had a lyre given him with golden strings, and beautifully constructed, instead of awakening with it the most harmonious music, were to cover it over with much dung and clay; even so do these men. Now the word, dung, I use not of living, but of luxurious living, and of that great wantonness. Because what is more than necessary is not nourishment, but merely injurious. For in truth the belly alone was made merely for the reception of food; but the month, and the throat, and tongue, for other things also, far more necessary than these: or rather, not even the belly for the reception of food simply, but for the reception of moderate food. And this it makes manifest by crying out loudly against us, when we tease it by this greediness; nor doth it clamor against us only, but also avenging that wrong exacts of us the severest penalty. And first it punishes the feet, that bear and conduct us to those wicked revels, then the hands that minister to it, binding them together for having brought unto it such quantities and kinds of provisions; and many have distorted even their very mouth, and eyes, and head. And as a servant receiving an order beyond his power, not seldom out of desperation becomes insolent to the giver of the order: so the belly too, together with these members, often ruins and destroys, from being over-strained, the very brain itself. And this God hath well ordered, that from excess so much mischief should arise; that when of thine own will thou dost not practise self-restraint, at least against thy will, for fear of so great ruin, thou mayest learn to be moderate.

Knowing then these things, let us flee luxury, let us study moderation, that we may both enjoy health of body, and having delivered our soul from all infirmity, may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

"The deceitfulness of riches chokes," and so does the speech of heretics. The rich are liars, contrasted with "the poor, righteous person," who is poor in speech and knowledge but righteous in life. The "care of all the churches" of which the apostle speaks is distinguished from the "care of this world." One suffers from these worldly cares when one does not rejuvenate one's own soil but receives the word without paying attention and sprouts up thorns, with which the earth was cursed because of the disobedience of Adam. He heard of the "thorns and thistles it shall produce for you," "whose end is to be burned." For these are not sown but spring forth of themselves. They "choke the word" of God through troubles and whims. One who knows truly both understands and bears fruit. But if anyone seems to understand without bearing fruit, one does not understand. If one seems to bear fruit without understanding, one does not bear fruit. This displays the variety of levels of virtue spoken of in the text: "sixtyfold and thirtyfold and a hundredfold." Virtue's strictness is not exhibited by everyone to the same degree. Some care less about it, some more.

Rightly are they called thorns, because they lacerate the soul by the prickings of thought, and do not suffer it to bring forth the spiritual fruit of virtue.

He did not say this world chokes, but the care of this world. Nor did He say wealth chokes, but the deceit of wealth. For wealth, when it is distributed, does not choke the word, but instead makes it grow. The thorns are cares and pleasures, for they kindle the flame both of desire and of gehenna. And just as the thorn is sharp and pierces the body and is removed with difficulty, so also with pleasure, once it takes hold of the soul, it enters it and is eradicated only with difficulty.

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.

(De Gen. ad lit. viii. 4.) It is certain that the Lord spoke the things which the Evangelist has recorded; but what the Lord spake was a parable, in which it is never required that the things contained should have actually taken place.

(De Civ. Dei, xxi. 27.) Some think that this is to be understood as though the saints according to the degree of their merits delivered some thirty, some sixty, some an hundred persons; and this they usually suppose will happen on the day of judgment, not after the judgment. But when this opinion was observed to encourage men in promising themselves impunity, because that by this means all might attain to deliverance, it was answered, that men ought the rather to live well, that each might be found among those who were to intercede for the liberation of others, lest these should be found to be I so few that they should soon have exhausted the number allotted to them, and thus there would remain many unrescued from torment, among whom might be found all such as in most vain rashness had promised themselves to reap the fruits of others.

(Quaest. Ev. i. 9.) Otherwise; There is fruit an hundred-fold of the martyrs because of their satiety of life or contempt of death; a sixty-fold fruit of virgins, because they rest not warring against the use of the flesh; for retirement is allowed to those of sixty years' age after service in war or in public business; and there is a thirty-fold fruit of the wedded, because theirs is the age of warfare, and their struggle is the more arduous that they should not be vanquished by their lusts. Or otherwise; We must struggle with our love of temporal goods that reason may be master; it should either be so overcome and subject to us, that when it begins to rise it may be easily repressed, or so extinguished that it never arises in us at all. Whence it comes to pass, that death itself is despised for truth's sake, by some with brave endurance, by others with content, and by others with gladness—which three degrees are the three degrees of fruits of the earth—thirty-fold, sixty-fold, and an hundred-fold. And in one of these degrees must one be found at the time of his death, if any desires to depart well out of this life.

But the good earth brings forth fruit through patience, because clearly our good works are nothing if we do not also bear with equanimity the evils of our neighbors. For the higher anyone has advanced, the more he finds in this world what he must bear more harshly, because when our mind's love for the present age diminishes, the adversity of that same age increases. Hence it is that we see many both doing good and yet laboring under the heavy burden of tribulations. For they now flee earthly desires, and yet are wearied by harsher afflictions. But according to the word of the Lord they bring forth fruit through patience, because when they humbly accept afflictions, after the afflictions they are sublimely received into rest. Thus the grape is crushed by treading and is liquefied into the flavor of wine. Thus the olive, pressed by crushing, leaves behind its bitter residue and grows rich into the liquid of oil. Thus by the threshing of the floor the grains are separated from the chaff and arrive purified at the granary. Therefore whoever desires to fully conquer vices, let him strive to humbly endure the afflictions of his purification, so that he may come before the Judge all the more pure afterward, the more the fire of tribulation now purges away his rust.

In that portico which serves as a passageway for those going to the church of blessed Clement, there was a certain man named Servulus, whom many of you knew along with me—poor in possessions, rich in merits—whom a long illness had weakened. For from his earliest age until the end of his life he lay paralyzed. What shall I say, that he could not stand? He was never able to rise in his bed even to sit, never able to bring his hand to his mouth, never able to turn himself to his other side. His mother with his brother was present to serve him, and whatever he was able to receive from alms, he distributed to the poor through their hands. He knew no letters at all, but he had purchased for himself books of Sacred Scripture, and receiving any religious persons in hospitality, he had them read before him without ceasing. And so it came about that, according to his own measure, he learned Sacred Scripture fully, though, as I said, he was entirely ignorant of letters. He strove always to give thanks in his pain, to devote himself to hymns and praises to God day and night. But when the time had come that his great patience ought to be rewarded, the pain of his limbs returned to his vital organs. And when he recognized that he was now near death, he urged the traveling men received in hospitality to rise and sing psalms with him in expectation of his departure. And while he himself, dying, was singing psalms with them, he suddenly silenced the voices of those singing, with the terror of a great cry, saying: "Be silent! Do you not hear how great are the praises resounding in heaven?" And while he was directing the ear of his heart toward those same praises which he heard within, that holy soul was released from the flesh. But as it departed, such a fragrance of scent was spread there that all who were present were filled with inestimable sweetness, so that through this they clearly recognized that praises in heaven had received it. A monk of ours was present at this event, who still lives, and with great weeping he is accustomed to attest that until his body was handed over for burial, the fragrance of that scent did not depart from their nostrils. Behold with what end he departed from this life who in this life calmly endured afflictions. According to the Lord's word, therefore, the good earth brought forth fruit through patience, which, having been plowed by the plowshare of discipline, arrived at the harvest of reward. But I ask you, dearest brothers, consider what argument of excuse we shall have in that strict judgment—we who, sluggish from good work, have received both resources and hands—if a beggar without hands fulfilled the Lord's commands. May the Lord not then display against us the apostles who by preaching drew crowds of the faithful with him to the kingdom, may he not bring forth against us the martyrs who by shedding their blood arrived at the heavenly homeland. What shall we say then, when we see this Servulus of whom we have spoken, whose arms a long illness held bound, yet did not bind them from good work? Do these things with yourselves, brothers, so urge yourselves to zeal for good work, that when you now set good men before you for imitation, you may then be able to be their companions.

"And the one sown upon good ground is he who hears the word, understands it and bears fruit." Even as on bad ground there were three diverse situations (by the path, upon rocky ground and among thorns), so too on good ground the diversity is of three types: fruit of one hundredfold, sixtyfold and thirtyfold. Both in one and the other there is a change that takes place in the will, not in the nature itself. In both the unbelievers and believers it is the heart that receives the seed. "The wicked one comes," he says, "and snatches away what has been sown in his heart." In the second and third cases, he says, "That is he who hears the word." In the explanation of the good ground, he is the one who hears the word. First we must listen, then understand; after understanding, we must bear the fruits of good teaching and yield fruit either one hundredfold, sixtyfold or thirtyfold.

(Verse 23) But he who was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit: one hundredfold, sixtyfold, and thirtyfold. As for the bad soil, there were three types: along the path, rocky places, and thorny areas. Likewise, on good soil, there is a threefold diversity: a hundredfold, sixtyfold, and thirtyfold fruits. And in both the bad and the good soil, the substance does not change, but the will does: both the hearts of unbelievers and believers are the ones that receive the seed. He came, he says, the evil one, and snatches away what is sown in his heart; and second and third, here is, he says, the one who hears the word. In the explanation of the good land also, this is the one who hears the word. Therefore, first we must hear, then understand, and after understanding, produce the fruits of teachings, and produce either a hundredfold, or sixtyfold, or thirtyfold, of which we have spoken more fully in the book against Jovinian, and now we briefly summarize: A hundredfold for virgins, sixtyfold for widows and the continent, thirtyfold for chaste marriage. For honorable are marriage and a pure bed (Heb. XXXI, 3, 4). Some of our people refer the hundredth fruit to the martyrs: if this is so, the holy union of marriage is excluded from the good fruit.

And it is to be noted, that as in the bad ground there were three degrees of difference, to wit, that by the way side, the stony and the thorny ground; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty-fold. And in this as in that, not the substance but the will is changed, and the hearts as well of the unbelieving as the believing receive seed; as in the first case He said, Then cometh the wicked one, and carrieth off that which is sown in the heart; and in the second and third case of the bad soil He said, This is he that heareth the word. So also in the exposition of the good soil, This is he that heareth the word. Therefore we ought first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty.

(vid. Cyp. Tr. iv. 12.) Or, The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock.

(Ep. 48. 2.) For the joining together of the hands, as it were in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginitya.

Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, "unless one bring forth an hundred, he is an outcast;" but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. And this He said, making out salvation to be easy.

And thou then, art thou unable to practise virginity? Be chaste in marriage. Art thou unable to strip thyself of thy possessions? Give of thy substance. Canst thou not bear that burden? Share thy goods with Christ. Art thou unwilling to yield Him up all? Give Him but the half, but the third part. He is thy brother, and joint-heir, make Him joint-heir with thee here too. Whatsoever thou givest Him, thou wilt give to thyself.

Having therefore spoken of the ways of destruction, afterwards He mentions the good ground, not suffering them to despair, but giving a hope of repentance, and indicating that it is possible to change from the things before mentioned into this.

And yet if both the land be good, and the Sower one, and the seed the same, wherefore did one bear a hundred, one sixty, one thirty? Here again the difference is from the nature of the ground, for even where the ground is good, great even therein is the difference. Seest thou, that not the husbandman is to be blamed, nor the seed, but the land that receives it? not for its nature, but for its disposition. And herein too, great is His mercy to man, that He doth not require one measure of virtue, but while He receives the first, and casts not out the second, He gives also a place to the third.

Daniel, knowing that the intelligent are the light of the world and that the multitudes of the righteous differ in glory, seems to have said this, "And the intelligent shall shine as the brightness of the firmament, and from among the multitudes of the righteous as the stars for ever and ever." And in the passage, "There is one glory of the sun, and another glory of the moon, and another glory of the stars. For one star differs from another star in glory: so also is the resurrection of the dead," the apostle says the same thing as Daniel, taking this thought from his prophecy.

And it should be known, that in these three sorts of bad soil are comprehended all who can hear the word of God, and yet have not strength to bring it forth unto salvation. The Gentiles are excepted, who were not worthy even to hear it. It follows, That which is sown on the good ground. The good ground is the faithful conscience of the elect, or the spirit of the saints which receives the word of God with joy and desire and devotion of heart, and manfully retains it amid prosperous and adverse circumstances, and brings it forth in fruit; as it follows, And brings forth fruit, some a hundred-fold, some sixty-fold, some thirty-fold.

The thirty-fold then is borne of him who teaches faith in the Holy Trinity; the sixty-fold of him who enforces the perfection of good works; (for in the number six this world was completed with all its equipments;) (Gen. 2:1) while he bears the hundred-fold who promises eternal life. For the number one hundred passes from the left hand to the right; and by the left hand the present life is denoted, by the right hand the life to come. Otherwise, the seed of the word of God brings forth fruit thirty-fold when it begets good thoughts, sixty-fold when good speech, and an hundred-fold when it brings to the fruit of good works.

The forms of virtue vary, and those who progress in virtue vary. Do you see the order in the parable? We must first hear and understand it so that we may not be like those who are by the way side. Then we must hold steadfastly to what we have heard, and, finally, we must not be lovers of money. For what benefit is it to me to hear and retain the word, only to be choked by the love of money?

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.

(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.