Marcos 4
John Chrysostom · Comentário Patrístico (catena)
Marcos 4:1
[(as quoted by Aquinas, AD 1274)] (Hom. in Matt. 44) Which we must understand was not done without a purpose, but that He might not leave any one behind Him, but have all His hearers before His face. — Catena Aurea by Aquinas
Marcos 4:2
[(as quoted by Aquinas, AD 1274)] (ubi sup.) For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest. — Catena Aurea by Aquinas
Marcos 4:3
[(as quoted by Aquinas, AD 1274)] (in Matt. Hom. 44.) And indeed the prophet has compared the teaching of the people to the planting of a vine; (Isa. 5) in this place however it is compared to sowing, to show that obedience is now shorter and more easy, and will sooner yield fruit. — Catena Aurea by Aquinas
Marcos 4:3
What is the meaning of this parable? He went out to sow his seed. From where could he "go out" who is present everywhere, and fills all places? He went out, not into a place, but into a life and into a historic dispensation wherein he saved us, being brought close to us by reason of assuming our flesh. Since we could not enter in, for our sins had shut the door to us, he came out to us.… He came to till and to take care of the earth: to sow the word of compassion. For here he calls his teaching seed, the souls of men a ploughed field, and himself the sower. — ON TEMPERANCE
Marcos 4:4
As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all, making no distinction between rich and poor, wise and foolish, lazy or diligent, brave or cowardly. He addresses everyone, fulfilling his part, although knowing the results beforehand.… Why then, tell me, was so much of the seed lost? Not through the sower, but through the ground that received it—meaning the soul that did not listen.… Even though more seed would be lost than survive, the disciples were not to lose heart. For it is the way of the Lord never to stop sowing the seed, even when he knows beforehand that some of it will not respond. But how can it be reasonable, one asks, to sow among the thorns, or on the rock, or alongside the road? Maybe it is not reasonable insofar as it pertains only to seeds and earth, for the bare rock is not likely to turn into tillable soil, and the roadside will remain roadside and the thorns, thorns. But in the case of free wills and their reasonable instruction, this kind of sowing is praiseworthy. For the rocky soul can in time turn into rich soil. Among souls, the wayside may come no longer to be trampled by all that pass, and may become a fertile field. The thorns may be destroyed and the seed enjoy full growth. For had this not been impossible, this sower would not have sown. And even if no change whatever occurs in the soul, this is no fault of the sower, but of those who are unwilling to be changed. He has done his part. — THE GOSPEL OF ST. MATTHEW, HOMILY 44.5.1
Marcos 4:6
And if the young shoots of the wheat wither, that is not because of the heat, for he did not say that it withered because of the heat, but "because it had no roots." And if that which he has taught us is choked, neither is it the fault of the thorns, but of those who allow them to grow. For you can, if you will, oppose their evil growth, and make fitting use of your resources. For this reason he says not "the world," but "the care of this world"; not "riches," but "the deceitfulness of riches." Let us put blame, not on created things, but on the corrupted will. — ON TEMPERANCE
Marcos 4:6
Now pay particular attention. There is not one single way of destruction. Rather there are various ways that differ from one another significantly. Some, like the seed along the roadside, are the coarse-minded, indifferent, and careless. Others, those on the rock, are like people who fail from weakness only. — THE GOSPEL OF ST. MATTHEW, HOMILY 44.5
Marcos 4:8
Why did one soil bear a hundred, one sixty, one thirty? The difference is the readiness of the ground, for even where the ground is good, differences remain in the readiness of soils. The fault lies not in the farmer or the seed, but in the condition of the land itself, its disposition to receive. — THE GOSPEL OF ST MATTHEW, HOMILY 44.6
Marcos 4:10
Suppose a physician excised a portion from the side of an organism, even in that small part you would find all the elements out of which the whole is composed—nerves and veins, bones, arteries and blood, and a sample, as one might say, of the whole lump. So likewise with regard to the organic unity of the Scriptures. In each distinct portion of what is written, one may see the connection with the whole clearly appearing. — THE GOSPEL OF ST MATTHEW, HOMILY 1.8
Marcos 4:10
He speaks in parables that he may also make his discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight, as did the prophets also. — THE GOSPEL OF ST MATTHEW, HOMILY 44.3
Marcos 4:18
When the Word is choked, it is not merely due to the thorns as such, but to the negligence of those allowing them to spring up. There is a way, if there is a will, to hinder evil growth and use wealth appropriately. For this reason he warned not of "the world" but of the "care of the world"; not "riches" as such but "the deceitfulness of riches." Let us not place the blame on what we possess, but on our own corrupt mind. For it is possible to be rich and not be deceived. It is possible to be in this world, and not be choked with its cares. For indeed riches have two contrary disadvantages; one, anxiety over them, wearing us out, and spreading darkness over us; and the other, luxury, which makes us soft.… Do not marvel at his calling our luxuries "thorns." If you are intoxicated in your sense you may not be aware of this. One is in sound health who knows that luxury pricks sharper than any thorn. Luxury wastes the soul away even worse than anxiety. It causes more grievous pains both to body and soul. For no one is as seriously harmed by anxiety as by immoderate indulgence.… It brings on premature old age, dulls the senses, darkens our reasoning, blinds the keen-sighted mind, and makes the body flabby. — THE GOSPEL OF ST MATTHEW, HOMILY 44.7
Marcos 4:21-22
[(as quoted by Aquinas, AD 1274)] (non occ.) After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said unto them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished. (in Matt. Hom. 15) Or else, There is nothing hid; as if He said, If ye conduct your life with care, accusation will not be able to obscure your light. — Catena Aurea by Aquinas
Marcos 4:25
[(as quoted by Aquinas, AD 1274)] (non occ.) Again it may be said, that he hath not, who has not truth. But our Lord says that he hath, because he has a lie, for every one whose understanding believes a lie, thinks that he has something. — Catena Aurea by Aquinas
Marcos 4:31-32
[(as quoted by Aquinas, AD 1274)] (non occ. leg. ap. Possin. Cyril.) And also because the wisdom spoken amongst the perfect expands, to an extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth. — Catena Aurea by Aquinas
Marcos 4:33
[(as quoted by Aquinas, AD 1274)] (non occ. sed v. Cat. in Marc.) Then after this, Mark, who delights in brevity, to show the nature of the parables, subjoins, And with many such parables spake he the word unto them as they could hear him. — Catena Aurea by Aquinas
Marcos 4:37-38
[(as quoted by Aquinas, AD 1274)] (Hom. in Matt. 28) The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things. (Hom. in Matt. 28) showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say unto him, Master, carest thou not that we perish? — Catena Aurea by Aquinas