ACC ~ Mark 4 v10 - 20

OVERVIEW:

Parables are grasped with the eyes of the mind (CYRIL OF ALEXANDRIA). By making speech visual, the parables facilitate easy recollection. Each parable is best read in relation to the whole fabric of Scripture (CHRYSOSTOM). The Word becomes effective in us by its own power (CLEMENT OF ALEXANDRIA). In this parable, believers are called to work seasonably to become good soil (AUGUSTINE). Readiness for the indwelling Spirit requires a rigorous weeding out of inordinate desires (EVAGRIUS). By careful cultivation one may reside in this world and not be choked with its cares (CHRYSOSTOM). Only with diligence and grace can the assaults of the enemy be deflected (IRENAEUS). Those without spiritual roots will fall away amid tribulation (ATHANASIUS). God may heal by delaying healing, lest a premature recovery should render one incurable (ORIGEN). Jesus treated warily those who sought to find a pretense for criminal charges against him (AUGUSTINE).

4:10 | They Asked Him Concerning the Parables

FIXING MEMORY

CHRYSOSTOM: 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. [1]

[1] TLG 2062.152, 57.467.21-25; NPNF 1 10:281*.

THE ORGANIC UNITY OF HOLY SCRIPTURE

CHRYSOSTOM: 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. [1]

[1] TLG 2062.152, 57.18.3-10; NPNF 1 10:4*. The whole gist of Scripture may be found implicitly in a single parable.

4:11 | For Those Outside Everything Is in Parables

THOSE UNREADY TO HEAR

ORIGEN: Sometimes it does not turn out to be an advantage for one to be healed quickly or superficially, especially if the disease by this means becomes even more shut up in the internal organs where it rages more fiercely. Therefore God, who perceives secret things and who knows all things before they come to be, in his great goodness delays the healing of such persons and defers the remedy to a later time. If I may speak paradoxically, God heals them by not healing them, lest a premature recovery of health should render them incurable. This pertains to those whom our Lord and Savior addressed as “those outside,” whose hearts and reins [1] he searches out. Jesus covered up the deeper mysteries of the faith in veiled speech to those who were not yet ready to receive his teaching in straightforward terms. The Lord wanted to prevent the unready from being too speedily converted and only cosmetically healed. If the forgiveness of their sins were too easily obtained, they would soon fall again into the same disorder of sin which they imagined could be cured without any difficulty. ON FIRST PRINCIPLES 3.1.7. [2]

[1] Deepest thoughts and feelings.

[2] OFP 190-191* (from the Latin version); cf. TLG 2042.002, 3.1.17.1-16. “Those outside” are those unready to hear.

4:12 | See but Not Perceive

AN OPEN UTTERANCE PARTIALLY VEILED

AUGUSTINE: Jesus did not ordinarily assume that his teaching would remain hidden. He expected it to be proclaimed openly in every direction. Yet it is possible, in defensive circumstances, to utter something openly and yet veiled at the same time. Something may be said not strictly in secret, but in a secret way. Note that it was not in secret that Jesus said “they may indeed see but not perceive.” [1] If this had not been spoken openly, there would have been no sense to the phrase “not seeing.” The same hearer may not perceive the level on which something is spoken openly, yet on another level secretly understood. The very things which his detractors had heard without understanding were such as could not with justice or truth be turned into a criminal charge against him. As often as they tried by their questions to find something by which to accuse him, he gave them such replies as utterly confounded all their plots and left no ground for the calumnies they devised. TRACTATES ON JOHN 113. [2]

[1] Mk 4:12.

[2] Cetedoc 0278, 113.3.38; NPNF 1 7:419**; cf. FC 92:12-13.

THE EYES OF THE MIND

CYRIL OF ALEXANDRIA: Parables are word pictures not of visible things, but rather of things of the mind and the spirit. That which cannot be seen with the eyes of the body, a parable will reveal to the eyes of the mind, informing the subtlety of the intellect by means of things perceivable by the senses, and as it were tangible. COMMENTARY ON THE GOSPEL OF LUKE 8.5.4. [1]

[1] TLG 4090.108, 72.624.41-8; SSGF 1:398*.

4:13 | Do You Not Understand This Parable?

THE WORD IS MADE EFFECTIVE BY ITS OWN POWER

CLEMENT OF ALEXANDRIA: At times our Savior spoke the Word to the apostles by means of mysterious sayings. For prophecy says of him: “He will open his mouth in parables, and will declare things kept secret from the foundation of the world.” [1] … The efficacy of the Word itself, being strong and powerful, [2] gradually draws into itself secretly and invisibly everyone who receives it. STROMATEIS 5.12. [3]

[1] LXX: “I will open my mouth in parables; I will utter dark sayings which have been from the beginning” (Ps 78:2; [77:2 LXX]).

[2] Cf. Heb 4:12.

[3] TLG 0555.004, 5.12.80.7.1-8.1, 9.3-5; cf. ANF 2:463.

4:14 | The Sower Sows the Word

THE SEED SOWED IN ALL CULTURES

CLEMENT OF ALEXANDRIA: The Greek culture, along with its philosophy, was preparatory. By this it is made clear how obliquely, not with a straight direction, gifts have come from God to humanity—in that miscellaneous way that showers fall down on the good land, and on the dunghill, and on the houses. Then both grass and wheat sprout. Both figs and reckless trees grow on sepulchers. These things are like a figure of the truth disclosing itself. All enjoy the same influence of the rain. [1] But they do not have the same grace as those which spring up in rich soil, inasmuch as they are withered or plucked up. And here we are aided by the parable of the sower, which the Lord interpreted. Finally there is only one cultivator of the soil of the human soul. It is the One who from the beginning, from the foundations of the world, has been sowing living seeds by which all things grow. In each age the Word has come down upon all like rain. But the times and places which received these gifts account for the differences which exist. … Some cultures have rightly sought out the word of truth through understanding. “But Abraham was not justified by works, but by faith.” [2] It is therefore of no advantage to them after the end of life, even if they do good works now, if they do not have faith. STROMATEIS 1.7. [3]

[1] Cf. Mt 5:45.

[2] Rom 4, passim.

[3] TLG 0555.004, 1.7.37.1.1-3.1; 1.7.38.1.2-3.1; ANF 2:308**; cf. FC 85:48. It is by grace, not works of understanding, that faith grows in every human culture.

4:15 | Satan Immediately Comes and Takes Away the Word Which Is Sown in Them

THE WORD TAKEN AWAY

IRENAEUS: While we are sleeping, the enemy is sowing weeds. This is why the Lord commanded his disciples to be always on the outlook. Those who are not actively bringing forth fruits of righteousness are quickly covered over and lost among the brambles. Yet if they exercise diligence and receive the word of God as a graft into themselves, they may again recover the pristine nature of humanity, created after the image and likeness of God. [1] AGAINST HERESIES 5.10.1. [2]

[1] Cf. Gen 1:26.

[2] AHR 2:346; ANF 1:536*.

4:17 | When Tribulation or Persecution Arises, They Fall Away

THE ROOTLESS AMID TRIBULATION

ATHANASIUS: Let us, therefore, following the faith of the apostles, hold frequent communion with our Lord. For the world is like the sea to us, beloved, of which it is written, “There go the ships, and Leviathan that you [1] formed to sport in it.” [2] We float upon this sea, like wind, with everyone directing his own course with his own free will. Under the pilotage of the Word, one may safely approach the port. But, if possessed by wayward inclinations, one is in peril by storm and may suffer shipwreck. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials. The unbelieving therefore, “have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away,” [3] just as the Lord said. They are not likely to endure the complications which arise from afflictions, if they are fixed upon the temporal and not confirmed in the faith. LETTER 19.7, EASTER A.D. 347. [4]

[1] God.

[2] Ps 104:26.

[3] Mk 4:17.

[4] PG 26:1428 (the Latin version only); NPNF 2 4:547**. Athanasius intensified the metaphor of rootlessness by adding to it the metaphor of the pilotless ship on troubled waters: With the Word we have a pilot in this sea. But those who are without direction or spiritual roots will fall away amid tribulation.

4:18 | Sown Among Thorns Which Choke the Word

WEEDING OUT THE UNDERGROWTH OF THE SOUL

EVAGRIUS: Allow the Spirit of God to dwell within you; then in his love he will come and make a habitation with you; he will reside in you and live in you. [1] If your heart is pure you will see him and he will sow in you the good seed of reflection upon his actions and wonder at his majesty. This will happen if you take the trouble to weed out from your soul the undergrowth of sporadic desires, along with the thorns and tares of bad habits. [2] ADMONITION ON PRAYER. [3]

[1] Cf. Rom 8:9.

[2] Cf. Mt. 13:22; Lk 8:14.

[3] CS 101:68.

HOW RICHES CHOKE THE WORD

CHRYSOSTOM: 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. [1]

[1] NPNF 1 10:283; TLG 2062.152, 57.469.4-16; 470.20-26, 34-37.

4:20 | The Good Soil

BECOMING GOOD SOIL

AUGUSTINE: Work diligently the soil while you may. Break up your fallow with the plough. Cast away the stones from your field, and dig out the thorns. Be unwilling to have a “hard heart,” such as makes the Word of God of no effect. [1] Be unwilling to have a “thin layer of soil,” in which the root of divine love can find no depth in which to enter. Be unwilling to “choke the good seed” by the cares and the lusts of this life, when it is being scattered for your good. When God is the sower and we are the ground, we are called to work to be good ground. [2] SERMONS ON NEW TESTAMENT LESSONS 73.3. [3]

[1] Cf. Ps 95:8; Prov 28:14; Mk 16:14.

[2] Is 1:19-20; Hos 10:12; Lk 6:47-48.

[3] Cetedoc 0284, 73.38.471.25; GMI 83**; cf. NPNF 1 6:334.

THE PERPETUAL STREAM

EPHREM THE SYRIAN: The fields have but one season of harvest; but from the Scripture there gushes forth a stream of saving doctrine. The field when reaped lies idle, and at rest, and the branches when the vine is stripped lie withered and dead. The Scriptures are garnered each day, yet the years of its interpreters never come to an end; and the clusters of its vines, which in it are those of hope, though are gathered each day, are likewise without end. COMMENTARY ON TATIAN’S DIATESSARON, PROEM. [1]

[1] SSGF 2:44-45; Vossio, St. Ephraem 686 (Cologne, 1616); Proem to Mark 9.