ACC ~ Mark 4 v1 - 9

OVERVIEW:

Those who obsess about riches are like fields of thistles and thorns that do not allow the seeds of the kingdom to grow (THE SHEPHERD OF HERMAS). Though God is everywhere, he comes especially near to us in our human nature by sowing the seed of his Word through the incarnation in the ground of our human souls (CLEMENT OF ROME). The seed was lost not through the fault of the sower but through the unreadiness of the soil to receive it (CHRYSOSTOM). Mark withheld elaborate analytical exposition of the parables because the things signified by them were beyond the power of ordinary words to express (ORIGEN).

4:2 | He Taught Them Many Things in Parables

PARABLES INEXHAUSTIBLE

ORIGEN: We try to think in a general way about every parable, [1] the elaborate interpretation of which has not been recorded by the Evangelists, remembering that Jesus explained all things to his own disciples privately. [2] The writers of the Gospels have withheld any detailed exposition of the parables, because the things signified by them were beyond the power of words to express. Not even the whole world itself could contain the books that might be written to fully clarify and develop the parables. But it may happen that a receptive heart will grasp something of them. Purity of intent enables greater discernment of the parables, that they might become written on the heart by the Spirit of the living God. [3] But someone might then reply that we act with impiety when we want to give the parables symbolic meaning, as if we had the authority to expound what is secret and mystical. This is sometimes claimed even in cases where one might suppose that we had some reasonable knowledge of their meaning. But to this we must respond that, if there are those who have obtained some gift of accurate apprehension of these things, they know what they ought to do. But as for us, we readily acknowledge that we fall short of the ability to see into the depth of the things here signified. We do better not to venture to commit to writing those things of which, even after much examination and inquiry, we have only some crass perception, whether by grace or by the power of our own minds. But some basic things, for the sake of our own intellectual discipline, and that of those who may chance to read them, we are permitted to some extent to set forth. COMMENTARY ON MATTHEW 14.12. [4]

[1] For a helpful survey of patristic interpretation of the parables, see EEC 2:648-49.

[2] Mk 4:34.

[3] Cf. 2 Cor 3:3.

[4] TLG 2042.030, 14.12.17-57; cf. ANF 9:502. Those who interpret do well readily to acknowledge that they themselves fall short of the ability to see into the depth of what the parables signify, and in any event not everything one seems to grasp should be committed to writing.

4:3 | A Sower Went Out to Sow

THE BURIAL OF THE SEED

CLEMENT OF ROME: Think of the various ways, dear friends, by which the master points us toward the coming resurrection, by which the Lord Jesus Christ was made the firstfruit when he raised him from the dead. [1] Let us observe, dear friends, how something like resurrection is so often anticipated in the course of nature. Day and night, for example: the night falls asleep, and day arises; day departs, and night returns. Or consider the planting of crops: How and in what manner does the sowing take place? The sower goes forth and casts into the earth each of the seeds. [2] They fall into the dry and bare ground and decay. Then out of their decay the majesty of God’s providence raises them up, and from being one seed, many grow up and bring forth fruit. Even more dramatically, recall that remarkable wonder which has been reported in eastern regions in the vicinity of Arabia, of a bird named Phoenix. [3] This bird is said to be a unique species, living perhaps five hundred years. When the time of its dissolution and death arrives, it makes for itself a coffinlike nest of frankincense and myrrh and the other spices, into which, its time being completed, it enters and dies. But as the flesh decays, a certain worm is born, which is nourished by the juices of the dead bird and eventually grows wings. Then, when it has grown strong, it takes up that coffinlike nest containing the bones of its parent, and carrying them away, makes its way from the country of Arabia to Egypt, to the city of Heliopolis. There, in broad daylight in the sight of all, it flies to the altar of the sun and deposits them there, and then sets out on its return, which the priests who examine records think occurs at the end of the five hundredth year. With all these indications in nature, why should it surprise us that the creator of the universe might bring about the resurrection of those who have served him with holiness in the assurance of a good faith, [4] seeing that he shows to us even by a bird the magnificence of his promise? 1 CLEMENT 24.1-26.1. [5]

[1] Cf. 1 Pet 1:3.

[2] Cf. Mt 13:3-9; Mk 4:3-9; Lk 8:5-8.

[3] “The story of the phoenix, well known in antiquity, was widely used (with varying levels of credulity) by early Christian writers; sanction for this usage was found in Ps 92:12 (91:13 LXX), AF 43n. Paul Finney notes that the story of the phoenix probably originated in Asia, but in later editions of the legend Syria and Egypt play an important role. It was a legend “adopted by many cultures throughout the ancient world, from the Mediterranean to China.” As in Clement’s letter to the Corinthians, many early Christians “saw in the phoenix a pagan anticipation of Christianity.” The image of the phoenix occurs on early Christian sarcophagi, mosaics and paintings (see EEC 732).

[4] Cf. Lk 14:14; Jn 5:29.

[5] TLG 1271.001, 24.1-26.1; AF 24*. Like the turning of night to day, as in the primeval story of the phoenix, we are taught the resurrection, as when seeds are buried, decay, rise and bring forth fruit. So nature in some ways providentially reflects and anticipates the miracle of the resurrection of the body.

GOING OUT TO SOW

CHRYSOSTOM: 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. [1]

[1] TLG 2062.152, 57.467.26-33; SSGF 1:392*; PG 57.467-72.

4:4 | Some Seed Fell Along the Path

INDISCRIMINATE SOWING

CHRYSOSTOM: As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all, [1] 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. [2]

[1] Cf. Rom 5:15.

[2] NPNF 1 10:281-82*; cf. TLG 2062.152, 57.467.53-58, 468.12-14, 23-42.

4:6 | Since It Had No Root It Withered Away

THE ROOT OF CORRUPTION IN THE WILL

CHRYSOSTOM: 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.” [1] 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. [2]

[1] Mt 13:6; Mk 4:6.

[2] TLG 2062.152, 57.469.2-12; SSGF 1:394.

THE CAUSE OF WITHERING AWAY

CHRYSOSTOM: 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. [1]

[1] NPNF 1 10:282*; TLG 2062.152, 57.468.43-47.

4:7 | The Thorns Grew Up and Choked It, and It Yielded No Grain

CHOKING OUT FRUITFULNESS

THE SHEPHERD OF HERMAS: The thistles are the rich, and the thorns are those obsessed with business deals. They tend not to remain long with the servants of God. They wander away, choked by commercial preoccupations. [1] The rich cleave only with great difficulty to the servants of God, fearing lest someone might ask something of them. Such people, therefore, will enter the kingdom of God only with difficulty. You know how hard it is to walk through thistles with bare feet? Just that hard it will be for them to enter the kingdom of God. [2] THE SHEPHERD OF HERMAS 3.9.20. [3]

[1] Cf. 1 Tim 6:9.

[2] Cf. Mt 19:23-24; Mk 10:23-25; Lk 18:25.

[3] TLG 1419.001, 97.1.1-3.1; ANF 2:50**; cf. AF 278.

4:8 | Yielding Thirtyfold and Sixtyfold and a Hundredfold

READINESS TO RECEIVE

CHRYSOSTOM: 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. [1]

[1] TLG 2062.152, 57.469.26-31; NPNF 1 10:282**. The readiness of the soil decisively affects the yield.

VARIED GIFTS

CYRIL OF ALEXANDRIA: Note that Christ has recounted three ways of disaster, and that three likewise are the grades of glory. For the seed that fell upon the wayside was seized by the birds. That which sprang up on stony ground quickly perished. That which grew amid the thorns was choked. But the desirable good earth brought forth fruit, and with a threefold difference, as I have said; some a hundredfold, some sixty, and some thirtyfold. As the most learned Paul writes: “Everyone has his proper gift from God,” one after this manner, another after that. [1] And we don’t find the good actions of holy men to be all of equal merit. But it behooves us to strive earnestly after their better actions, and rise above the less worthy; so shall we be rewarded bountifully by Christ, to whom, with the Father and the Holy Ghost, be praise and glory for ever. Amen. COMMENTARY ON THE GOSPEL OF LUKE 8.5.9. [2]

[1] 1 Cor 7:7.

[2] SSGF 1:399; PG 72.628.