Marcos 4
Bede
Marcos 4:1
And again he began to teach by the sea. If we look at the Gospel of Matthew, it is clear that this teaching of the Lord by the sea took place on the same day as the previous sermon celebrated in the house. For when that sermon was finished, Matthew immediately added, saying: On that day Jesus went out of the house and sat by the sea, and large crowds gathered around him, etc. (Matthew XIII). Not only the deeds and words of the Lord, but also the journeys and places where he performs miracles and preaches, are full of heavenly mysteries. After giving a sermon in a house, where he was said to have a demon, he began to teach by the sea, to show that, having abandoned Judea because of the fault of unbelief, he would go to save the Gentiles. Indeed, the proud and unbelieving hearts of the Gentiles are rightly likened to the swollen and bitter waves of the sea. Who does not know that the house of the Lord was an unbelieving Judea? But, having left the house in which he suffered the blasphemies of the wicked, he began to teach by the sea, because, having abandoned the Synagogue due to its unbelief, he came to gather the multitude of the Gentile people through the apostles. Hence it is aptly first put forward that while he was preaching in the house, his mother and brothers stood outside and were not recognized by him, and thus, leaving the house, he went to teach by the sea, because after the Synagogue fixed itself firmly outside on the preservation of the letter and preferred to put the figures of the law before the inner secrets of the faith of the Lord, the Lord conferred the sacraments of salvation, which it had rejected, to the foreign nations throughout the world. — On the Gospel of Mark
Marcos 4:1
[(as quoted by Aquinas, AD 1274)] (in Marc. i. 18) For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately subjoins, saying, The same day went Jesus out of the house, and sat by the sea-side. (ubi sup.) After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles. Wherefore it continues: And there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea. — Catena Aurea by Aquinas
Marcos 4:1-2
[(as quoted by Aquinas, AD 1274)] Now this ship showed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates for Himself a beloved dwelling-place. It goes on: And he taught them many things by parables. — Catena Aurea by Aquinas
Marcos 4:1-2
And a great crowd gathered to him, so that he got into a boat and sat in the sea, and the whole crowd was on the land by the sea; and he taught them many things in parables. The fact that a great crowd gathered to the Lord while he was teaching by the sea signifies the multitude of people flocking to the faith of truth through the preaching of the apostles. But the fact that he got into a boat and sat in the sea prefigured the Church to be built among the nations that were unbelieving and contradictory. For it is as if the Lord sits in the boat placed in the middle of the sea, when he enlightens the minds of the faithful, who dwell among the faithful, with the grace of his visitation, and consecrates his beloved dwelling among them. Furthermore, the crowd which was on the land by the sea, listening to the words of the Lord, such that they were neither touched by the waves of the sea nor sitting with him in the boat above the waves, most aptly represents those who have recently gathered to hear the word. Indeed, they are separated by the piety of their minds from the bitterness, obscurity, and instability of the reprobate, but they are still not yet imbued with the heavenly mysteries they desire. — On the Gospel of Mark
Marcos 4:3
[(as quoted by Aquinas, AD 1274)] (in Marc. i. 19) Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also. — Catena Aurea by Aquinas
Marcos 4:3
And he said to them in his teaching: Listen; behold, a sower went out to sow. The Lord himself, in the following, explaining this parable, asserts that the seed is the word of God, and that the sower is himself. But when he says that a sower went out to sow, he left it for us to inquire. Therefore, the sower went out to sow because the Lord, coming forth from the bosom of the Father, came into the world, and the word of truth, which he saw with the Father, he sowed to the human race either by himself or by those he appointed, according to what Habakkuk says in his praises of him, You went out to save your people, to save your anointed ones (Habakkuk 3:13), that is, those whom you deign to consecrate with the anointing of your Spirit and make participants in your holy name. Or certainly he went out to sow when, after calling the chosen portion of the synagogue to faith, he also poured out the gifts of his grace to the gathering of the nations. He also signified this by his journey, when after preaching at home, he went out to the sea to teach. Finally, while preaching at home, he abandoned some for the unforgivable crime of their blasphemy; he called others his mother and brothers because of their devotion to piety. This clearly expresses the difference in the Jewish nation, in which many were rebellious to the Lord, yet some were worthy of divine adoption. — On the Gospel of Mark
Marcos 4:4
And while he was sowing, some fell along the path, and the birds came and ate it. In the Gospel of Luke, it is written about this seed: Some fell beside the path, and it was trampled, and the birds of the air ate it. Therefore, whatever the Lord deigned to explain in this parable must be received with pious faith. But what he left silent for our understanding, must be sought and briefly summarized with an equally pious intention. The seed that fell along the path was destroyed by a double injury, both trampled by those passing by and snatched by the birds. The path, therefore, represents the mind worn and dry from the incessant passage of evil thoughts, so that it is incapable of receiving and germinating the seed of the word. And thus, whatever good seed happens to fall near such a path perishes, trampled by the passage of wicked thought and snatched away by demons. Rightly are these called birds of the air, either because they are of a heavenly and spiritual nature or because they fly through the air. — On the Gospel of Mark
Marcos 4:4
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatsoever good seed comes in contact with such a way, perishes, and is carried off by devils. Wherefore there follows, And the fowls of the air came and devoured it up. And well are the devils called fowls of the air, either because they are of a heavenly and spiritual origin, or because they dwell in the air. Or else, those who are about the way are negligent and slothful men. — Catena Aurea by Aquinas
Marcos 4:5
But some fell upon rocky places, where it had not much earth; and it immediately sprang up, because it had no depth of earth. And when the sun was risen, it was scorched; and because it had no root, it withered away. And the Lord explains the mystery of this seed. In this exposition, we learn that these things are not always allegorically placed in the same significance. For stone indicates the hardness of a stubborn mind, earth the gentleness of an obedient soul, and the sun the fervor of a raging persecution; although elsewhere he places the sun in a good light, saying the righteous will shine in the future like the sun in the kingdom of their Father. And in the construction of the spiritual house, he teaches that digging deep, earth must be removed, and stone laid in the foundation, that is, the earthly thoughts are to be cleansed from the innermost recess of the heart, and the strength of invincible faith to be laid in the foundation of good works. In this instance, the depth of earth properly cultivated should have received the seed of the word, the uprightness of a soul exercised in heavenly disciplines and regularly trained in listening and obeying divine words. But rocky places, covered with thin soil, can quickly germinate the received seed, yet do not have the strength to set roots; these are, without a doubt, hearts untrained in the studies of discipline, softened by no trials of temptation, delighted only for a moment by the sweetness of the heard word and celestial promises, but fall away in time of temptation; for when they present the fleeting sweetness of the heavenly oracle to their inherent austerity, as if a place designated for the holy seed, they cover a great heap of stones with a thin layer of soil. Therefore, they cannot reach the fruit of righteousness because of the little amount of saving desire inherent in them to conceive the seed of life, and the abundance of harmful hardness that obstructs the fruit of salvation. — On the Gospel of Mark
Marcos 4:5-6
[(as quoted by Aquinas, AD 1274)] (ubi sup.) It goes on: And some fell on stony ground. He calls stone, the hardness of a wanton mind; He calls ground, the inconstancy of a soul in its obedience; and sun, the heat of a raging persecution. Therefore the depth of earth, which ought to have received the seed of God, is the honesty of a mind trained in heavenly discipline, and regularly brought up in obedience to the Divine words. But the stony places, which have no strength for fixing the root firmly, are those breasts which are delighted only with the sweetness of the word which they hear, and for a time with the heavenly promises, but in a season of temptation fall away, for there is too little of healthful desire in them to conceive the seed of life. — Catena Aurea by Aquinas
Marcos 4:9
And he said, "He who has ears to hear, let him hear." As often as this admonition is interposed either in the Gospel or in the Revelation of John, it is insinuated that what is said is mystical and is salubrious for hearing and learning. For the ears for hearing are the ears of the heart, and the inner senses, the ears for obeying and doing what has been commanded. — On the Gospel of Mark
Marcos 4:9
[(as quoted by Aquinas, AD 1274)] (ubi sup.) As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the heart, and the ears by which men obey and do what is commanded, are those of an interior sense. There follows, And when he was alone, the twelve that were with him asked of him the parable; and he said unto them, Unto you it is given to know the mystery of the kingdom of God, but to them that are without all things are done in parables. — Catena Aurea by Aquinas
Marcos 4:11-12
But to those who are outside, everything is done in parables, so that seeing they may see and not perceive, and hearing they may hear and not understand, lest they turn and be forgiven their sins. It should be noted in these words of the Lord that not only what he said but also what he did were parables, that is, signs of mystical things, since it is said that those to whom everything was done in parables neither could lead what they saw and heard to understanding. For what would hinder those looking at his deeds or journeys from understanding, if something more than what is apparent to the eyes of the flesh was not intended to be spiritually understood? Therefore, to those who are outside and do not approach the feet of the Lord to receive from his teaching, everything is done in parables, both the deeds and words of the Savior, because they are neither able to recognize him as God in the things he worked with power, nor in the mysteries he preached. Therefore, they do not deserve to attain the remission of sins which is to be obtained through the grace of his faith. — On the Gospel of Mark
Marcos 4:11-12
[(as quoted by Aquinas, AD 1274)] (ubi sup.) To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins. — Catena Aurea by Aquinas
Marcos 4:15
These are those who are beside the way where the word is sown. And when they hear, Satan immediately comes and takes away the word that was sown in their hearts, etc. In this explanation of the Lord, the entire distance of those who could hear the word of salvation but cannot reach salvation is comprehended. For there are those who do not deign to grasp the word they hear with any faith, understanding, or even any opportunity for trying usefulness. In whose undisciplined and hard hearts the sown word is immediately snatched away by unclean spirits, like birds seizing the seed from the trampled path of life. There are those who both recognize the usefulness of the heard word and taste the desire, but they are hindered from reaching what they approve by others who terrifyingly oppose the way, while others by flattering prosperity delay. The Lord compares the former to rocky ground and the latter to thorny ground. Clearly, the Gentiles are excluded, who do not even deserve to hear the words of life. And it should not seem strange why the Lord compared riches to thorns, since thorns fight and riches delight. They are rightly called thorns, because they tear the mind with the pricks of their thoughts. And when they lead to sin, they wound it like an inflicted wound causing it to bleed. But even apart from the stings of vices, the desire for riches devastates the mind greatly and does not allow it to be secure. For when someone vigilantly and anxiously watches by what order or art to acquire what they do not yet have, or by what foresight to preserve what they have already acquired, or finally by what glory and dignity to enjoy the abundance of acquired things, how necessary is it that the miserable mind is ulcerated by the stings of cares every hour? Hence, the Lord aptly, intending to call riches thorns in the exposition, preceded with miseries, saying: "Others are sown among thorns, these are those who hear the word: and the cares of the world, and the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful." "The cares," he says, "of the world and the deceitfulness of riches." For whoever is deceived by the vain desire for riches, it is necessary that the accompanying or even preceding continuous misery of cares afflict him. For what is more miserable than those who, the more they have, the more they need, and the less they seem to have of themselves? According to what a certain poet mocking the lovers of money said: "Love of money grows as much as money itself grows." (Juvenal) And how much happier are those not only in the desire for true riches but also in the very contempt of false ones, who truly confess themselves to be as having nothing and yet possessing all things? Well did he say: "And the cares of the world and the deceitfulness of riches," and added: "And the desires for other things." For the Scripture commands: "Desiring wisdom, keep the commandments, and God will provide it for you." And again it says: "Blessed is the man who fears the Lord, he greatly delights in his commandments." (Psalm 112) On the other hand, whoever, neglecting wisdom and despising the commandments of the Lord, wanders by desiring other things, can neither receive the fruit of wisdom nor attain the joy of true blessedness. For such desires choke the word because with their importunate thoughts they strangle the throat of the mind. And while they do not allow good desire to enter the heart, they kill as it were the passage of vital breath. Whence by just judgment it happens that as much as they desire other things, so much they are far from that poverty of spirit and desire by which they long to be dissolved and to be with Christ (Philippians 1). But rather, the wretched one fears that it will truly happen to him, to be dissolved from this life and to be with the devil. — On the Gospel of Mark
Marcos 4:15
[(as quoted by Aquinas, AD 1274)] (ubi Sup.) But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, And these are by the wayside. For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way. — Catena Aurea by Aquinas
Marcos 4:16-19
[(as quoted by Aquinas, AD 1274)] (ubi Sup.) There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound. Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon be afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whosoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life. — Catena Aurea by Aquinas
Marcos 4:20
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shows the rewards of the heavenly kingdom. For in counting a hundred, we pass on to the right hands; therefore that number is fitly made to signify everlasting happiness. But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit. — Catena Aurea by Aquinas
Marcos 4:20
And these are the ones sown on good ground: they hear the word and accept it and bear fruit, one thirty, and one sixty, and one hundred. Good ground, that is, the faithful conscience of the elect, opposes all the evil yields of the earth, for it both willingly receives the seed of the word entrusted to it and, preserving it consistently among adversities and prosperities, maintains it until the time of fruition. And it bears fruit, producing one thirty, one sixty, and one hundred. Thirty, specifically, when it instills the faith of the Holy Trinity in the hearts of the elect. Sixty, when it teaches the perfection of good work. For, since the adornment of the world was completed in the number six, good work is rightly designated by this number. One hundred, when in all our actions it shows us the rewards to be sought in the heavenly kingdom. For one hundred, which are transferred to the right hand by counting, are rightly set in the significance of eternal happiness. For although thirty and sixty are still contained in the left hand, one hundred pass to the right. Although the great faith which reveals to us the knowledge of our Creator is significant, and the great works by which faith is fulfilled, lest it be idle, are significant, both are necessary in this life; the reward of faith and works exercised through love is to be hoped for in the life to come. — On the Gospel of Mark
Marcos 4:21
And he said to them: "Is a lamp brought in to be put under a basket, or under a bed, and not to be set on a stand? For there is nothing hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear." Because he had previously said to the apostles and those who were with them: "To you has been given the mystery of the kingdom of God; but to those outside, everything is in parables," now he shows through them that the same mystery is to be revealed to others at some point as well, and that the hearts of all who are going to enter the house of God are to be illuminated by the flames of faith. With these words, he symbolically teaches the confidence of preaching, lest anyone hide the light of knowledge they know out of fear of physical discomforts. For with the terms 'basket' and 'bed,' he designates this present life and the flesh in which we live; but with the term 'lamp,' he designates the word by which we are enlightened. For since the time of our life is contained within a certain measure of divine provision, it is rightly compared to a basket. And who does not see that the body, in which the soul temporarily dwells and rests, can rightly be called a bed? Hence it is said to a certain healed person: "Rise, take up your bed, and go to your house" (Matthew 9). Which is clearly to say: Rise from the body of negligence; and raise up the body, in whose desires you lay for a long time, towards the practice of good works diligently: and thus enter the house of eternal habitation, where you will receive the rewards of good works. Therefore, whoever, out of love for this temporal life and carnal allurements, hides the word of God, covers the lamp with a basket or a bed, because they place the desires of the flesh above the revelation of truth, which they fear to proclaim. But he places the lamp on a stand, who subjugates his body to the service of God, so that the preaching of truth is superior, and the service of the body is inferior: yet through that very service of the body, the superior doctrine shines forth, which through bodily actions, that is, through voice and tongue and other movements of the body, is imparted to those learning through good works. Therefore, he places the lamp on a stand when the Apostle says: "I do not box as one beating the air, but I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified" (1 Corinthians 9). — On the Gospel of Mark
Marcos 4:21-22
[(as quoted by Aquinas, AD 1274)] (in Marc. i. 20) Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But he puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not ashamed of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries. — Catena Aurea by Aquinas
Marcos 4:22
For nothing is hidden, except to be made manifest; nor is anything secret, except to come to light. He says, do not be ashamed of the Gospel of God, but among the darkness of persecutors, raise the light of the word upon the candlestick of your body, retaining with a steadfast mind that day of ultimate recompense, where the Lord will illuminate the hidden things of darkness, and will reveal the thoughts of hearts. For then both praise from God awaits you, and eternal punishment for the adversaries of the truth. — On the Gospel of Mark
Marcos 4:23
[(as quoted by Aquinas, AD 1274)] (ubi sup.) That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said unto them, Take heed what ye hear. — Catena Aurea by Aquinas
Marcos 4:23
If anyone has ears to hear, let him hear. If anyone has the understanding to perceive the word of God, let him not withdraw, let him not turn his hearing to fables, but diligently lend his ear to examining those things which the truth has spoken, diligently employ his hands in fulfilling those things which he has already understood, diligently subject his tongue to preaching those things opportunely and inopportunely. — On the Gospel of Mark
Marcos 4:24
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or else, If ye diligently endeavour to do all the good which ye can, and to teach it to your neighbours, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given. — Catena Aurea by Aquinas
Marcos 4:24
And he said to them: Take heed what you hear. With the measure you use, it will be measured to you, and more will be added to you. If you diligently (he says) strive to do all the good you can, and to share it with your neighbors: divine grace will assist you, both presently, by giving you the understanding to grasp higher matters, and the ability to accomplish worthier deeds; and in the future, beyond what you know to hope for, it will truly add to you the gifts of eternal recompense. — On the Gospel of Mark
Marcos 4:25
[(as quoted by Aquinas, AD 1274)] (ubi sup.) For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently. — Catena Aurea by Aquinas
Marcos 4:25
For whoever has, to him more will be given. And whoever does not have, even what he has will be taken away from him. He said, with full intention, give effort to the word that you hear, by remembering and examining: because whoever has love for the word, even the sense of understanding what he loves will be given to him. But whoever does not have love for hearing the word, even if he seems to excel either by natural talent or by exercise in letters, will enjoy none of the sweetness of true wisdom. And although it seems to have been especially said about the apostles, to whom it was given to know the mystery of the kingdom of God more by charity and faith, and about the perfidious Jews, who, seeing in parables, did not see; and hearing, did not understand; namely, that they would lose the letter of the law in which they boasted: it can however also be generally understood that sometimes an ingenious reader by neglecting deprives himself of wisdom, which one slow in talent but studious, by laboring, tastes. — On the Gospel of Mark
Marcos 4:26-27
And he said to them: Such is the kingdom of God, as if a man casts seed upon the earth and sleeps; and rises night and day, and the seed sprouts and grows while he does not know it. For the earth produces fruit by itself, first the blade, then the ear, then the full grain in the ear. And when the fruit has brought itself forth, he immediately wields the sickle, because the harvest is at hand. A man casts seed upon the earth, when he instills good intention into his heart. And after he has cast the seed, he sleeps, because he already rests in the hope of good work. But he rises at night and by day, because he progresses among adversities and prosperities. And the seed sprouts and grows while he does not know it; because even when he cannot yet measure his growth, the virtue once conceived leads to progress. And the earth produces fruit by itself, because with grace preceding itself, the human mind spontaneously rises to the fruit of good work. But this same earth first brings forth the blade, then the ear, then the full grain in the ear. To produce the blade, indeed, is to still have the tenderness of good initiation. But the blade reaches the ear when the virtue conceived in the mind draws itself to the progress of good work. And the full grain in the ear fructifies, when the virtue already progresses so as to be of robust and perfect work. And when the fruit has produced itself, he immediately wields the sickle, because the harvest time is at hand. For the Almighty God, with the fruit produced, wields the sickle and cuts off His harvest, because when He has led each one to perfect works, He cuts off their temporal life by His sent judgment, to bring His grain to the heavenly granaries. Therefore, when we conceive good desires, we cast seed into the earth. But when we begin to act rightly, we are the blade. However, when we grow to the perfect work of goodness, we reach the ear. When we are solidified in the perfection of the same operation, we already bring forth the full grain in the ear. Hence no one should be seen still in the tenderness of the mind for good purpose, because the grain of God begins from the blade to become grain. — On the Gospel of Mark
Marcos 4:30
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Again, the man who sows is by many taken to mean the Saviour Himself, by others, man himself sowing in his own heart. — Catena Aurea by Aquinas
Marcos 4:30
And he said: To what shall we liken the kingdom of God, or with what parable shall we compare it? It is like a mustard seed which, when it is sown in the ground, is smaller than all the seeds that are on the earth. The kingdom of God is the preaching of the Gospel and the knowledge of the Scriptures which leads to life, and about which it is said to the Jews: The kingdom of God shall be taken from you and given to a nation producing its fruits. Therefore, the kingdom of this kind is like a mustard seed which, according to the Gospel of Matthew, a man took and sowed in his field (Matthew XIII). The man who sows is understood by many to be the Savior, who sows in the hearts of the believers. By others, the man himself sowing in the earth or his field, that is, in himself and in his heart. Who is it that sows if not our understanding and mind? Which, receiving the seed of preaching and nurturing the sown with the moisture of faith, makes it sprout in the field of his heart. — On the Gospel of Mark
Marcos 4:31
When it is sown in the ground, he says, it is smaller than all the seeds that are on the earth. But when it is sown, it grows up and becomes greater than all garden plants and puts forth large branches, so that the birds of the air can make nests under its shade. The preaching of the Gospel is the smallest among all disciplines. For the first teaching indeed does not hold the truth of faith, proclaiming a man, Lord God, dead and the scandal of the cross. Compare such teaching to the doctrines of philosophers, and their books and the splendor of eloquence and the composition of words, and you will see how much lesser the sown seeds of the Gospel are. But when those have grown, they show nothing biting, nothing vivid, nothing vital. Everything swells, flaccid and withered, into vegetables and herbs, which dry up and crumble. However, this preaching which seemed small in the beginning, whether sown in the soul of the believer or in the whole world, does not rise into vegetables, but grows into a tree, as is said very clearly by the other Evangelists. Therefore the mustard seed sown in the land or the field of the Lord arises and is transformed from a vegetable into a tree, whose nature is to surpass the nature of all herbs in height, breadth, and longevity. Great indeed is the height of this tree, because the preaching of the Gospel lifts up the minds of its hearers to desire heavenly things. It is spread out with branches, because it has occupied the ends of the whole world through preachers born from it. It surpasses in longevity, because the truth it proclaims will never be obliterated by any end. Under its shade, the birds of the heavens dwell, for the souls of the faithful that are accustomed to fly to heavenly things with desire, and to have their heart above, neglecting the desires of temporal things, according to the voice of the Psalmist: In the protection of the wings of the Lord they will hope (Psalm 90). Hence the bride in the Song of Songs, that is, the Church gathered from many souls of the saints, boasts and says: Under the shadow of him whom I desired, I sat, and his fruit was sweet to my throat (Song of Solomon 2). Which is to say openly: Under the protection of him whom I desired to see, I, deprived of the comfort of others, subjected myself, and the joy of his sight and presence was sweet to my heart, compelling me to despise, indeed to disdain, whatever is outside him. — On the Gospel of Mark
Marcos 4:33
And with many such parables he spoke the word to them, as they were able to hear it. But without a parable he did not speak to them. But privately he expounded all things to his disciples. This is not said as if he spoke no plain words to the crowds, but that he spoke to them only in parables: rather, it is because almost no speech of his can be found in which something of parables is not interwoven. — On the Gospel of Mark
Marcos 4:35
And he said to them that day when evening had come: Let us cross over. And dismissing the crowd, they took him along in the boat just as he was, and other boats were with him. In this passage, the Lord deigns to show both natures of his one and the same person, when he, who as a man sleeps in the boat, calms the fury of the sea with a word as God. Furthermore, by allegory, the sea which he desires to cross with his own is taken as the dark and bitter turbulence of the present world. But the little boat he boards is best understood as the wood of his most holy passion. By whose benefit, all the faithful, aided, rise above the waves of the world and reach the abode of the heavenly homeland, as if to the stability of a secure shore. However, the other boats said to have been with the Lord, but not brought into the deep or reported to have endured any storm, clearly signify those who, having been imbued with the faith of the Lord's cross, have not yet been struck by the whirlwind of tribulations, and only preserve the mysteries of faith received in the peace of the Church; or indeed, those who, after repeated gales of temptations, use a little granted calm of peace for a time. It is uncertain whether those boats, recently made, were brought into port or returned to port after experiencing the dangers of the sea. Hence, they can rightly denote both those who have not yet been tested by temptations, and those who, after frequent examination by tribulations for Christ, now, with temptations somewhat stilled, enjoy the tranquility of things. — On the Gospel of Mark
Marcos 4:35-41
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those, who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation; or who, after the storms of temptation, are enjoying the serenity of peace. And whilst His disciples are sailing on, Christ is asleep, because the time of our Lord's Passion came on His faithful ones, when they were meditating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord's cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation. — Catena Aurea by Aquinas
Marcos 4:37
And a great storm of wind arose, and the waves were beating into the boat, so that the boat was already filling. And he was in the stern, asleep on the cushion. While the disciples were sailing, Christ fell asleep, because when the faithful trample the world underfoot and meditate on the peace of the future kingdom in their minds, and, whether by the favorable breath of the Holy Spirit or by the rowing of their own effort, they eagerly cast behind their backs the infidelity of worldly pride, the time of the Lord's passion suddenly arrived. Hence it is fitting to mention that this event took place in the evening, to signify not only the sleeping of the Lord but also the very hour of the setting of the true sun. But as he ascended the stern of the cross, where he would take the sleep of death, the waves of persecutors, stirred by demonic storms, rose up. Yet it is not his patience that is disturbed by these, but the weakness of the disciples that is shaken, trembles, and is imperiled. — On the Gospel of Mark
Marcos 4:38
And they woke him up and said to him: Teacher, do you not care that we are perishing? And the disciples woke the Lord, so that they would not perish by the savagery of the waves while he slept, because they most eagerly sought his resurrection, whose death they had seen, lest their minds perish forever in spiritual death if he himself were to sleep in the death of the flesh any longer. Hence it well follows: — On the Gospel of Mark
Marcos 4:39
And rising, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased, and there was a great calm. Indeed, rising, he rebuked the wind, because he subdued the pride of the devil, who had the power of death, while celebrating his resurrection. He also commanded the sea to be silent and restored calm, because by overcoming death and rising from the grave, he subdued the mad rage of the Jews, who had shouted, shaking their heads: If he is the Son of God, let him come down from the cross, and we will believe him (Matt. 27). It is noteworthy according to the letter that all creatures are aware of their Creator. For those to whom he rebukes and commands, they feel the One commanding. Not by the error of heretics, who think that all things are living beings, but by the majesty of the Creator. For those things that are insensible to us are sensible to Him. — On the Gospel of Mark
Marcos 4:40
And he said to them: Why are you afraid? Do you still have no faith? They are rightly reproached, who were afraid with Christ present, since certainly whoever adheres to him cannot perish. This is similar to when, after the sleep of death, he appeared to the disciples and reproached their unbelief and hardness of heart, because they did not believe those who had seen him after he had risen (Mark 16). And again he said to them: O 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? (Luke 24) As if by the metaphor of a ship he were to say: Was it not necessary for Christ to be asleep, while waves from everywhere beat upon the ship in which he was sleeping, and thus, having been awakened, with the surging waves immediately calmed, to reveal the power of his divinity to all? And they feared with great fear, and said to one another: Who then is this, that even the wind and the sea obey him? Matthew writes it thus: And the men were amazed, saying: What kind of man is this? etc. Therefore, not the disciples, but the sailors and the others who were in the ship were amazed, and doubted about the person to whom the wind and the sea obeyed. But if anyone contentiously wants to say that those who were amazed were the disciples, we will respond that they are rightly called men because they had not yet known the power of the Savior. And we too, each individually, imbued with the sign of the Lord's cross, intending to leave the world, indeed board the ship with Jesus, we try to cross the sea. But though he who watches over Israel neither slumbers nor sleeps, yet he often seems to sleep while we sail, as among the roars of the sea itself, when amid the persistent efforts of virtues, or of unclean spirits, or of few men, or even by the force of our own thoughts, the brightness of faith becomes obscured, the height of hope melts away, the flame of love grows cold. Yet amid such storms, it is necessary for us to run to that helmsman, to rouse him diligently, who does not serve but commands the winds. Immediately he will calm the storms, restore tranquility, and grant the harbor of salvation. — On the Gospel of Mark