ACC ~ Matthew 13 v1 - 9

OVERVIEW:

Jesus sat by the seaside of this world so the crowds might gather about him (JEROME) face to face (CHRYSOSTOM) to hear him speak in parables (HILARY). This is so his identity as the Anointed One might become manifest (CYRIL OF ALEXANDRIA). He mixes what is clear with what is obscure, so that through the things the hearers understand they may be drawn to the knowledge of the things they do not understand (HILARY). In speaking of the sower, Jesus was engaged in the act of sowing (JEROME). He did not go where he had not been before, nor did he abandon the place he had left, because God is everywhere (ANONYMOUS).

The ground along the path is life according to this world, the path of those who know everything that is of the world and nothing that is of God. A word sown in you is best cultivated and not choked away if you cultivate it by listening carefully to the Scriptures and the traditions of the doctors (ANONYMOUS). The farmer might be laughed at for sowing on rock. But in the case of the free, rational soul, the conditions for reception must be rightly prepared. Had it been impossible, this sower would not have sown. And if the preparation did not take place, this is no fault of the sower but of the souls who are unwilling to be changed (CHRYSOSTOM). The desire for riches suffocates the word and does not allow it to yield fruit (ANONYMOUS). Those who have in themselves a hardened mind do not receive the divine seed but become a well-trodden way for the unclean spirits (CYRIL OF ALEXANDRIA).

13:1 | Jesus Sits Beside the Sea

HE WENT OUT OF THE HOUSE

ORIGEN: When Jesus then is with the multitudes, he is not in his house, for the multitudes are outside of the house, and it is an act that springs from his love of humanity to leave the house and to go away to those who are not able to come to him. COMMENTARY ON MATTHEW 10.1. [1]

[1] GCS 40:1-2; ANF 9:414.

FACE TO FACE

CHRYSOSTOM: It was not without a purpose that he “sat beside the sea.” The Gospel writer has expressed this in a hidden manner. The purpose of Jesus’ doing this was to order his listeners in a precise way. He wanted to see them all face to face. He left no one at a disadvantage at his back. THE GOSPEL OF MATTHEW, HOMILY 44.2. [1]

[1] PG 57:467; NPNF 1 10:280.

13:2 | He Preaches to a Great Crowd

AT A DISTANCE FROM THE WORD

HILARY: There is a reason why the Lord was sitting in the boat and the crowds were standing outside like simple followers: he was about to speak in parables. Jesus was therefore indicating that those who were outside the church were at a distance from being able to grasp his words of truth. For the boat symbolizes the church, and those who lie barren and fruitless outside like grains of sand are unable to understand the word of life put forward and preached. ON MATTHEW 13.1. [1]

[1] SC 254:294-96.

HE GOT INTO A BOAT

JEROME: The people were unable to enter Jesus’ house, nor could they be present when the apostles heard the mysteries. For that reason the compassionate and merciful Lord goes out of the house. He sits by the seaside of this world so the crowds may gather about him and hear along the shore what they were not entitled to hear inside. “So that he got into a boat and sat down. And all the crowds stood on the shore.” Jesus was in the boat as it was being buffeted here and there by the waves of the sea. Secure in his majesty, he made the boat approach the land. And the people, sensing no danger or insurmountable odds, stood in rapt attention on the shore to hear his words. COMMENTARY ON MATTHEW 2.13.2. [1]

[1] CCL 77:101.

13:3 | Teaching in Parables

MANY THINGS IN PARABLES

CHRYSOSTOM: “He told them many things in parables.” He had not done this on the mount. [1] Here he wove into his discourse many parables. For on the mount were multitudes only, and a simple people. But here are also scribes and Pharisees. THE GOSPEL OF MATTHEW, HOMILY 44.2. [2]

[1] Cf. Mt 5:1 (the Sermon on the Mount).

[2] PG 57:467; NPNF 1 10:281.

DIFFERENT PARABLES FOR DIFFERENT HEARERS

JEROME: The crowd is not of a single mentality, for each person has a different frame of mind. He therefore speaks to them in many parables so they may receive different teachings depending on their frame of mind. Further, it should be noted that he did not speak everything to them in parables, but many things. For if he spoke everything to them in parables, the people would go away without gaining anything. Jesus mixes what is clear with what is obscure, so that through the things they understand they may be drawn toward the knowledge of the things they do not understand. COMMENTARY ON MATTHEW 2.13.3. [1]

[1] CCL 77:101-2.

FLAGGING THE HEARER’S ATTENTION

CHRYSOSTOM: But note carefully what kind of parable he began with. Note the order in which Matthew put them. Which parable does he speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because Jesus was going to talk with them in hidden sayings, he dramatically catches the attention of his hearers by his first parable. THE GOSPEL OF MATTHEW, HOMILY 44.2. [1]

[1] PG 57:467; NPNF 1 10:281.

SOWING AMONG CROWDS

JEROME: He was indoors, staying at the house, where he spoke to the disciples about that which is holy. He who sows the word of God then went out of his house that he might sow among the crowds. This means that the sower who sows is the Son of God the Father, sowing the word among the ordinary people. Note too that this is the first parable that was given with an interpretation. Furthermore, whenever the Lord speaks to his disciples and answers their questions indoors, he sows words that give us to understand nothing more or less or other than what he has accurately explained. COMMENTARY ON MATTHEW 2.13.3. [1]

[1] CCL 77:102.

THE ONE PROPHESIED TO SPEAK PARABLES

CYRIL OF ALEXANDRIA: For this reason Jesus speaks in parables, in order that through them he should show that he is the One who was prophesied. Concerning [him] David said, “I will open my mouth in parables,” [1] and again, “and there will be a man who shall hide his words, and he will be hidden as though carried away by the waves of the sea.” [2] FRAGMENT 164. [3]

[1] Ps 78:2 (77:2 LXX).

[2] Is 32:2.

[3] MKGK 206.

HE WENT OUT

ANONYMOUS: “The sower went forth to sow,” not simply going from place to place but with a deliberate design. He did not go where he had not been before, nor did he abandon the place he had left, because God is everywhere. He did not go beyond his presence because God is everywhere. Rather, he went out because God is present where his righteousness is honored. Where his righteousness is not present, neither is God fully received. Those who are within his righteousness are found inside, and those who are not within his righteousness are found outside. Therefore, as long as God was in heaven where all are righteous, he was inside. Coming forth into the fallen world, however, which was completely outside God’s righteousness, he went outside in order to bring it inside. Therefore, since all nations, disdaining God’s righteousness, were living under the power of the devil, he went forth outside in order to sow righteousness in the world, where it had been absent before on account of their sins. “The sower went out to sow.” It was not sufficient for him to say, “He went out to sow,” but he added, “The sower went out to sow” to point out that he was not a new sower and was not doing this work for the first time. It was just like God to do this. He has always been sowing. Indeed, from the beginning of the human race it was natural for God to sow the seeds of knowledge. He is the One who, through Moses, sowed among the people the seeds of the commandments of the law. He is the One who, speaking through the prophets, sowed not only the remedies of things present but also the knowledge of things future. He went out, so that in a human body and through himself, he might sow his divine commandments. INCOMPLETE WORK ON MATTHEW, HOMILY 31. [1]

[1] PG 56:792.

13:4 | Sowing Along the Path

ALONG THE PATH

ANONYMOUS: “Some seeds fell by the path.” What is this path? It is the world into which all are born and pass through. It is a path, a pilgrimage and a passing to all who come from God and hasten to God. As the prophet said, “I am your passing guest, a sojourner, like all my fathers.” [1] So even as the wayfarer is not concerned about anything along the way except for what he really needs, so too humans in their passage through the world must not be concerned about anything except for that which they really need. What is found along the path? People living according to this world, who know everything that is of the world and nothing that is of God. But day and night their minds and appetites are concerned with eating well and drinking well and cultivating the sordidness of the body. From these things all evils arise. INCOMPLETE WORK ON MATTHEW, HOMILY 31. [2]

[1] Ps 39:12 (38:12 LXX).

[2] PG 56:792.

THE BIRDS CAME AND DEVOURED THEM

CYRIL OF ALEXANDRIA: Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone’s feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by “the birds of the heaven.” But “heaven” we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery. [1] The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle. FRAGMENT 168. [2]

[1] Of communion with Christ.

[2] MKGK 207-8.

13:5-6 | Falling on Rocky Ground

ON ROCKY GROUND

ANONYMOUS: The seeds of the word that are lying on rocky ground are snatched away by fleeting devils. Tell me, whose fault is it? That of the devils who snatch away the seeds or that of the careless souls who do not bury them in the furrows of their hearts? I believe the fault is not that of the snatching devils. The thief who breaks through the wall enters the secret part of the house. But since he is stationed in a position outside, how can the thief be blameworthy so to speak? Thus also the devil, were he able to enter the innermost recesses of your heart to snatch the word away from you against your will, would indeed be blameworthy. But now what has been neglected and held in contempt by you, he snatches away. INCOMPLETE WORK ON MATTHEW, HOMILY 31. [1]

[1] PG 56:793.

THEY WITHERED AWAY

ANONYMOUS: “And other seeds fell upon rocky ground.” A rock has two properties of nature: strength and hardness. Therefore a man is said to be a rock either because of the constancy of his faith or because of the hardness of his heart. The prophet says in this regard, “I will take out of them the heart of stone.” [1] What then is the ground? It is the sin nature that remains in the soul of the faithful who are still drawn toward the flesh. For many have a good mind according to nature, but some do not have a faithful mind. Their mind is from God, but their soul is from the divided will. There are people who, if you speak to them about the glory of the saints or the blessedness of the heavenly kingdom, immediately become joyful and take delight in listening. Being wise according to nature, they readily accept the word. But you who are not content to give alms from your possessions, how will you be able to sustain the loss of your material things when hard times or persecutions strike in the light of God’s word? You will become unsettled. INCOMPLETE WORK ON MATTHEW, HOMILY 31. [2]

[1] Ezek 36:26.

[2] PG 56:793.

13:7 | Falling on Thorns

HOW THE WORD IS CULTIVATED

ANONYMOUS: “Other seeds fell among thorns.” First, I would like to say how a word sown in you is cultivated, as you may well understand, and how it is choked by your neighbors. You cultivate it by listening carefully to the Scriptures and the traditions of the doctors. In this way the word of God is strengthened in you, grows and gladdens you, for thus it is with everything according to your belief. INCOMPLETE WORK ON MATTHEW, HOMILY 31. [1]

[1] PG 56:794.

HOW THE WORD IS CHOKED

ANONYMOUS: You must realize that the pursuit of wealth holds you back from attending church services to hear the Scriptures and the traditions of the doctors and be fed on the word that you have received. Though you approach with your body, you do not approach with your mind. Though you listen with your ears, you do not listen with your heart. Your heart lies entirely in those things you are concerned about. The desire for wealth does not permit you to do good works. Further, why does it permit you to lend what you own at interest, and what compels you to aggrandize yourself on another person’s property? Likewise, if the word of God is jeopardized because you desire wealth or fear to lose what you have or wish to acquire what you do not have, you do not openly profess the truth of your faith. Do you see how the concern and desire for riches suffocate the word and do not allow it to yield fruit? INCOMPLETE WORK ON MATTHEW, HOMILY 31. [1]

[1] PG 56:795. Note that “the traditions of the doctors” on Scripture were included in church services at this time as a means of nurture in the Word.

13:8-9 | Bringing Forth Grain

RECEPTIVITY OF THE SOIL VARIES

CHRYSOSTOM: A fourth part is saved. But even here all are not alike. There are great differences.

Now these things Jesus said, showing that he preached to all without grudging. For the sower makes no distinction in the land submitted to him but simply and indifferently casts his seed. So he himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly. He plants his seed among all, fulfilling his part. Although foreknowing the results, it is within his power to say, “What ought I to have done that I have not done?” [1] And the prophets speak of the people as of a vine: “For my beloved had a vineyard” [2] and “He brought a vine out of Egypt.” [3] His concern is with sowing the seed. What is this illustrating? That obedience now will be quick and easier and will presently yield its fruit.

But when you hear once again that “the sower went forth to sow,” do not think of it as a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter. But now he is going forth to sow.

Now tell me how the greater part of the seed was lost? Not through the sower but through the ground that received it. The soul was unreceptive.

Note that Jesus does not say: The careless received some seed and lost it, the rich received other seed and choked it, and the superficial received some seed and betrayed it. It is not his intention to rebuke them severely, lest he should cast them into despair. Christ leaves the reproof to the conscience of his hearers. Remember also in the parable of the net that much was gathered in that was unprofitable. [4]

But he speaks this parable as if to anoint his disciples and to teach them that they are not to be despondent even though those lost may be more than those who receive the word. It was with this same ease that the Lord himself continued to sow, even he who fully foreknew the outcomes.

But why would it be reasonable to sow among thorns or on rocks or on the pathway? With regard to the seeds and the earth it cannot sound very reasonable. But in the case of human souls and their instructions, it is praiseworthy and greatly to be honored. For the farmer might be laughed at for doing this, since it is impossible for a rock to bear fruit. It is not likely that the path will become anything but a path or the thorns anything but thorns. But with respect to the rational soul, this is not so predictable. For here there is such a thing as the rock changing and becoming rich land. Here it is possible that the wayside might no longer be trampled upon or lie open to all who pass by but that it may become a fertile field. In the case of the soul, the thorns may be destroyed and the seed enjoy full security. For had it been impossible, this sower would not have sown. And if the reversal did not take place in all, this is no fault of the sower but of the souls who are unwilling to be changed. He has done his part. If they betrayed what they received of him, he is blameless, the exhibitor of such love to humanity.

But mark this carefully: there is more than one road to destruction. There are differing ones, and wide apart from one another. For they who are like the wayside are the coarse-minded and indifferent and careless; but those on the rock such as fail from willed weakness only. THE GOSPEL OF MATTHEW, HOMILY 44.4-5. [5]

[1] Is 5:4.

[2] Is 5:1.

[3] Ps 80:8 (79:8 LXX).

[4] Mt 13:47-50.

[5] PG 57:467-68; NPNF 1 10:281-82.

SOME A HUNDREDFOLD, SOME SIXTY, SOME THIRTY

ANONYMOUS: “Some upon good soil.” Good soil stands for those who abstain from deceitful wealth and who do good as far as they are able. They yield fruit thirtyfold. If they show contempt for all their goods and undertake to serve God, they have sixtyfold. And if they are afflicted by a bodily infirmity and put up with it patiently, they have a hundredfold, and the ground is good.

One who yields thirtyfold, that is, who does no evil but does good to the extent one can, this is indeed thirtyfold. One does not yield completely. One who yields sixtyfold is not fully able to show contempt for all one’s goods and fast regularly all one’s life, or live in celibacy, or suffer bodily deprivations. That would be sixtyfold. Therefore the Lord says to his apostles, who are capable of sixtyfold: “Sell what you have and give alms.” [1] But upon those incapable of sixtyfold he enjoins thirtyfold, saying, “Give to everyone who asks of you, and do not turn away from the one who asks for a loan.” [2] Likewise, the one who is capable of sixtyfold cannot completely attain a hundredfold. How many are those who are able to give up their goods, suffer the loss of their possessions, live in celibacy, suffer bodily deprivations and yet do not have the heart to sustain a hundredfold? INCOMPLETE WORK ON MATTHEW, HOMILY 31. [3]

[1] Lk 12:33.

[2] Lk 6:30.

[3] PG 56:795.