Lecture 1 — Parable of the sower

^13:1^ That same day, Jesus, going out of the house, sat by the sea. [n.1078]

^13:2^ And great multitudes gathered together about him, so that he went up into a boat and sat there, and all the multitude stood on the shore. [n. 1080]

^13:3^ And he told them many things in parables, saying: behold, the sower went out to sow. [1082]

^13:4^ And while he was sowing, some fell by the way side and the birds of the air came and ate them up. [n. 1088]

^13:5^ And some others fell upon stony ground, where they did not have much earth, and they sprang up immediately, because they had no deep soil. [n. 1089]

^13:6^ But when the sun came up they were scorched, and because they had no root, they withered away. [n. 1090]

^13:7^ And others fell among thorns, and the thorns grew up and choked them. [n. 1090]

^13:8^ And others fell upon good ground, and they produced fruit, some a hundredfold, some sixtyfold, and some thirtyfold. [n. 1091]

^13:9^ He who has ears to hear, let him hear. [n. 1093]

^13:10^ And his disciples came and said to him: why do you speak to them in parables? [n. 1098]

^13:11^ He answered and said to them: because it is given to you to know the mysteries of the kingdom of heaven, but it is not given to them. [n. 1101]

^13:12^ For he who has, to him it will be given, and he will abound; but he who has not, from him will be taken away even that which he has. [n. 1102]

^13:13^ Therefore, I speak to them in parables, because seeing they see not, and hearing they hear not, neither do they understand. [n. 1107]

^13:14^ And the prophecy of Isaiah is fulfilled in them, which said: by hearing you will hear, and will not understand: and seeing you will see, and will not perceive. [n. 1109]

^13:15^ For the heart of this people has grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. [n. 1111]

^13:16^ But blessed are your eyes, because they see, and your ears, because they hear. [n. 1115]

^13:17^ For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them. [n. 1117]

^13:18^ Hear therefore the parable of the sower. [n. 1120]

^13:19^ When anyone hears the word of the kingdom, and does not understand it, there comes the wicked one, and snatches away that which was sown in his heart; this is he who received the seed by the way side. [n. 1122]

^13:20^ And he who received the seed upon stony ground is he who hears the word and immediately receives it with joy. [n. 1125]

^13:21^ However, he has no root in himself, but endures only for a time, and when there comes tribulation and persecution because of the word, he quickly falls away. [n. 1127]

^13:22^ And he who received the seed among thorns is he who hears the word, and the care of this world and the deceitfulness of riches chokes up the word, and he becomes fruitless. [n. 1129]

^13:23^ But he who received the seed upon good ground, is he who hears the word, and understands, and bears fruit; and one yields a hundredfold, and another sixty, and another thirty. [n. 1131]

1077. Above the evangelical teaching was set forth, and the adversaries were refuted; here he shows the power of the evangelical teaching. And

first, by words;

second, by the deeds (Matt 14).

And concerning the first,

first, the circumstances of the teaching are set down;

second, Christ’s teaching;

third, the effect.

The second is at behold the sower went out to sow; the third, at **have you understood all these things? **(Matt 13:51).

And first, he sets down four circumstances, namely the place, the time, the arrangement of the hearers, and the position of the one speaking.

1078. He touches on the time when he says, the same day. From which one is given to understand that he touches upon the order of history, for it cannot be understood in another way than that the day is taken for time.

1079. Then the circumstance of place is touched upon: He sat by the sea. And this can be explained according to a literal explanation and a mystical one.

Chrysostom touches upon the literal. For since it was said above that while he was speaking to the crowds, someone said, **behold your mother and your brethren **(Matt 12:47), Chrysostom had explained there that they felt something human, so the Lord wished to go out, that he might reproach their, namely the brothers’, wickedness. And he also went out that he might show honor to his mother. Hence, honor your father and your mother (Ex 20:12).

Mystically, by the house is understood Judea, from whom he went out due to infidelity and came to the sea, namely to the gentiles, who were disturbed by infidelity; below, **behold, your house will be left to you, desolate **(Matt 23:38); as in, I have forsaken my house, I have left my inheritance: I have given my dear soul into the land of her enemies (Jer 12:7). The world is called the sea; so is this great sea, which stretches wide its arms: there are creeping things without number, creatures, little and great (Ps 103:25). Or in another way, by the house is understood the interior mind; when I go into my house, I will repose myself with her (Wis 8:16). Hence sometimes he goes out from the hidden place of contemplation to the public place of teaching.

1080. And great multitudes gathered together about him. Here he sets down the hearers; for when the mind goes out to the public place of teaching, then many can hear and profit; draw near to me, you unlearned, and gather yourselves together into the house of discipline (Sir 51:31).

1081. Then are set down the arrangement of the one teaching and of those listening; hence it says, so that he went up into a boat and sat there. And why in a boat? There can be a literal reason, that there were many hearers, so he wanted to have them before his face, that they might understand better. For all things are before him; behold my eye has seen all these things (Job 13:1).

Another reason is a mystical one, that the boat signifies the Church gathered from the gentiles, where he sits through faith, and teaches those who stand on the shore, namely the catechumens, who are prepared for faith. Or in another way, that Jesus stands on the sea, and the listeners on the shore, and in this he gives an example for preachers, namely that they should not expose themselves to dangers. And this is signified, because when Moses led his people out, he did not lead them through the way of the Philistine’s land, considering lest they should repent, and turn back into Egypt (Exod 13:17). This is why Jesus sits in the crowd, but sends the others outside; so it says, and all the multitude stood on the shore.

1082. There follows the manner of teaching: and he told them many things in parables. There are two reasons. One is that by such parables sacred things are hidden from the unbelieving, lest they blaspheme. For it was said above, do not give what is holy to dogs (Matt 7:6), because of the fact that many blaspheme, and for this reason he willed to speak in parables. Hence to you it is given to know the mystery of the kingdom of God; but to the rest in parables (Luke 8:10).

The second reason is that by such parables unrefined men are better taught. Hence men, namely the unrefined ones, grasp and retain things better when divine things are explained under likenesses. For this reason the Lord willed to speak in parables, that they might better commit the teachings to memory. For since he had known that those worthy would receive his teaching, he willed to hand it over to them in such a way that they would hold it more by memory; I will open my mouth in parables (Ps 77:2).

1083. And why did he set forth many parables? One reason is that in a multitude of men, different men are affected in different ways; so he ought to have diversified his teaching that it might fit with the different affections. Another reason is because spiritual things are always hidden, so they cannot be made entirely clear by temporal things, and so they have to be manifested through diverse things; I wish that God would speak with you, and would open his lips to you, that he might show you the secrets of wisdom (Job 11:5–6).

1084. Behold the sower went out to sow. Here the teaching in parables is set down.

And he intends three things:

first, he sets out an impediment to the evangelical teaching;

second, the profit;

third, the dignity.

The second is at the kingdom of heaven is like leaven (Matt 13:33); the third is at again the kingdom of heaven is like a merchant seeking good pearls (Matt 13:45).

Concerning the first,

first, he sets out impediments from within;

second, those which are from outside, in the following parable.

The first, in three parts, for

first, the parable is set out;

second, it is applied;

third, it is explained.

The second is at and his disciples came and said; the third, at hear therefore the parable of the sower.

In the first, he does three things:

first, the zeal of the one sowing is described;

second, the impediment to the seed;

third, the fruit.

The second is at and while he was sowing some fell by the way side, the third, at and others fell upon good ground,

1085. He says then, behold the sower went out to sow. He who goes out is Christ, for he goes out in three ways: from the secrecy of the Father, not changing place; likewise, he went out from the Jews to the gentiles; likewise, from the depth of wisdom to the public place of teaching. The sower went out to sow, namely the seed of teaching. Hence Christ sows just as he baptizes (John 4). For seed is the principle of fruit. Hence every good working is from God; he, who has begun a good work in you, will perfect it (Phil 1:6).

And this removes the error of those who say that the beginning of good works is from us, which is false. Hence Gregory: in vain does the preacher labor, unless the grace of the Savior is present within. Hence he says, the sower went out to sow. He seems to convolute these words; but he does not convolute them, because he sometimes went out for sowing, and sometimes for reaping. Thus Christ in the beginning goes out for sowing; to him who sows justice, there is a faithful reward (Prov 11:18). The sower therefore went out to sow.

1086. And to sow what? His seed. For certain ones went out to sow iniquity; I have seen those who work iniquity, and sow sorrows, and reap them (Job 4:8). But this one went out to sow his seed. That seed is the word of God, which proceeds essentially. Hence it is the word of the Father; the word of God on high is the fountain of wisdom (Sir 1:5).

But what does he produce? Things similar to him from whom he proceeds, because he produces sons of God; I have said: you are gods and all of you the sons of the Most High (Ps 81:6). He called them gods, to whom the word of God was spoken (John 10:35). And he gave them power to be made the sons of God (John 1:12). He went out to sow, therefore.

1087. But let us see the impediment to the seed. For it is impeded in three ways, because three things are required. For it is required that the memory of the word be preserved. Hence, bind them in your heart continually (Prov 6:21). The second is that it be rooted through love; your word is exceedingly refined: and your servant has loved it (Ps 118:140). Third, concern is required; pursue justice, godliness, faith, charity, patience, mildness (1 Tim 6:11).

These three things are taken away by three things. Memory, by vanity; love or charity, by hardness; concern, by the sprouting up of vices.

1088. Hence he says, and while he was sowing some fell by the way side. The way is open to every traveler; so is the heart which is exposed to any thought whatever. At every head of the way you have set up a sign of your prostitution: and have made your beauty to be abominable (Ezek 16:25).

Hence when the word of God falls into a vain and unstable heart, it falls by the way side, and is subject to two dangers. But Matthew only sets down one, namely the birds of the air came and ate them up. But Luke sets down two, namely that it is trampled underfoot, and likewise it is snatched by the birds (Luke 8:5). For this is how the vain receive God’s word: it is trampled by vain thoughts, or corrupt society. For which reason the devil rejoices greatly when he can steal away and trample down this seed. Why do you look upon those who do unjust things, and hold your peace when the wicked devours the man who is more just than himself? (Hab 1:13).

1089. The second is hardness of heart; his heart shall be as hard as a stone, and as firm as a smith’s anvil (Job 41:15). And this is opposed to charity, because it belongs to love to melt the heart; my soul melted when he spoke (Song 5:6). For that is hard which is constrained within itself, and bound to its own measurement. Love works to transfer the one loving into the one loved; hence the one loving is spread out.

He says therefore, and some others fell upon stony ground. I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezek 36:26). For there are some men who have a heart deprived of all love, because they lack all flesh. But some have a good affection, but have too little; hence they have no depth. To have depth is when the end and affection are profound. So that man has a profound love who loves all things for God’s sake, and sets nothing before the love of God. Hence some are well delighted in God, but more in other things; and these are not melted, and such do not have much soil. And soil signifies softness. Hence it is taken for a hardened mind.

There follows and they sprang up immediately, because those who think profoundly think for a long time; but those who do not think profoundly rush forth at once into work. Hence they go out quickly; for before the harvest it was all flourishing, and it shall bud without perfect ripeness (Isa 18:5). Hence they hear readily, but are not rooted in it, because they do not have the profundity of the soil of love and charity. That Christ may dwell by faith in your hearts; being rooted and founded in charity (Eph 3:17).

1090. The third danger is the destruction of the fruit, because if a man loves riches more, when a time of tribulation comes he takes what he loves more. Hence, when the sun came up they were scorched, namely through weakness. He who would kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints (Rev 13:10). And because they had no root, they withered away, because God was not the root. My strength is dried up like a potsherd (Ps 21:16). Sometimes in Scripture, ‘rock’ is taken for those who are good, sometimes for those who are bad. Similarly with ‘soil’ and ‘sun.’ Hence there are some who are well moved, but afterwards carry themselves heedlessly. But not so Paul, who said but I chastise my body, and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway (1 Cor 9:27).

And others fell among thorns. Now, the thorns are anxieties, resentments, brawls, and suchlike. Do not sow upon thorns (Jer 4:3); I passed by the field of the slothful man, and there follows, and by the vineyard of the foolish man (Prov 24:30). And the thorns grew up and choked them.

But someone could say: it was the stupidity of the one sowing. It can be said that if this speech had been made about sensible land, it would be true; but mention was made of the spiritual, so it does not work, since the parable is referred back to various matters.

1091. The impediments having been set forth, he treats of the fruit of the seed: and others fell upon good ground, and they produced fruit. The soil which is not beside the way, which is not rocky, which is not thorny, is good soil, namely a good heart; and if the seed is sown there, it bears fruit; for the Lord will give goodness: and our earth will yield her fruit (Ps 84:13).

1092. But what does it bear? Some a hundredfold, some sixtyfold, and some thirtyfold. Some refer this to a reward which is in heaven, because some have a hundredfold, for the fruit of good labors is glorious (Wis 3:15).

1093. Others refer the thirtyfold fruit to the faith of the Trinity, the sixtyfold to the fruit of good works, the hundredfold to heavenly contemplation. But this cannot be, because the hearer is the one who bears the fruit. Likewise, a reward is received. Hence it must be referred to the perfection of justice.

Fruit, therefore, is properly the last thing which is expected in a tree; just so the fruit of justice, which is had from preaching. And this is some a hundredfold, some sixtyfold, some thirtyfold, because perfection is threefold: the lesser, the greater, and the middle, such that the hundredfold is of martyrs, the sixtyfold of virgins, the thirtyfold of those who are married. And why? He who has ears to hear, let him hear. But the perfection of virgins is sixtyfold, because they should be empty of malice; therefore this is the perfection of virgins and of those who keep quiet, who are separated from the world. The thirtyfold signifies the perfection of those who fight in this life, because such men are suited to war.

1094. Others give a reason by the calculation in the hand, as is had in the Gloss.

1095. In another way, you can explain it according to the number of the numbers. For seed bears fruit in perfection. Consider then that the seed is God’s commandment: the number thirty is put together out of three and ten; sixty out of six and ten; one hundred from leading ten into itself. Three is the complete number, and has the common perfection; similarly, six is a perfect number, because nothing is lacking to it, for it has the perfection of integrity; ten is a perfect number, because it is the first boundary of numbers, so it has the perfection of an end.

Thus perfection is threefold: common justice, and such is the perfection of the number three, which is had through the number thirty; but when one has more, beyond the common, then he is said to bear fruit sixtyfold; but when he is perfect, and already tastes the sweetness, then he arrives at the hundredfold fruit.

1096. Or in another way, according to Augustine, according as men carry themselves in three ways with regard to temptations. For some are heavily tempted, but resist bravely, and these have the thirtyfold fruit. Others are tempted only a little, but rise up; and these have the sixtyfold. But those who already abide in restful peace have the hundredfold.

1097. And because this was spoken as a parable, he adds, he who has ears to hear, namely with the heart, interiorly, let him hear with the understanding.

1098. And his disciples came and said to him: why do you speak to them in parables? Above, the parable was set forth; here the explanation is given. And

concerning this two things are set down:

first, the disciples’ questioning is set down;

second, the response, at he answered and said to them.

1099. It says then, and his disciples came and said to him.

A literal question comes up: since he was in the boat, how did they approach him?

One should know that they were in the boat with Christ; now, they approached him through anxiety of mind, or even bodily, because when they stood a little ways off from him, they came nearer. Or when they were outside, they came to him. In the same way we, if we wish to approach him, will be enlightened; come to him and be enlightened (Ps 33:6).

And two things are considered. First, an example is given of not asking rudely; hence they did not ask him while he was teaching the crowds. A time to keep silence, and a time to speak (Eccl 3:7). Why do you speak to them in parables?

Likewise, one should consider here that what concerns the salvation of men should always come about.

1100. Hence the response follows: he answered and said to them. And

first, God’s ordination is set down;

second, a certain reason is given.

1101. He says, I say that I speak in parables for this reason, because to you it is given to know the mysteries of the kingdom of heaven; but it is not given to them. Three things are set down in these words. First, that there are some who understand, and some who do not. And this should not be attributed to anyone but God who ordains it; it was given to you for this reason, and not to the others. And therefore it is the divine ordination. Likewise, it is of great use, because it is a certain expression of beatitude; hence its usefulness is great, insofar as it gives you a knowledge of the divine mysteries. Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this? (Jer 9:12). Likewise, it is a sign of divine love; but I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you (John 15:15). Likewise, this comes about by a gift, not by merit; for unto you it is given for Christ, not only to believe in him, but also to suffer for him (Phil 1:29). And this is the mysteries of the kingdom of heaven of God, and this is from God; or what have you that you have not received? (1 Cor 4:7).

1102. For he who has, to him will be given, and he will abound. For there is something which the man to whom it is given has. And what is it?

One should say that there are four things preparatory to something being given. The first is desire. Hence if you wish to have knowledge, first take hold of desire, as is written, therefore the desire of wisdom brings to the everlasting kingdom (Wis 6:21). And above, ask, and it will be given to you (Matt 7:7). Hence, he who has desire, to him it will be given, and he will abound, because it is God, who gives to all men abundantly, and does not upbraid (Jas 1:5). But he who has not and if he seems to have some aptitude for wisdom, or justice, and what he seems to have is lukewarm, and he does not have, from him will be taken away even that which he has. Hence Chrysostom: if you see someone lukewarm, you should warn him to stop; and if he will not, leave him. But because you are lukewarm, and neither cold, nor hot, I will begin to vomit you out of my mouth (Rev 3:16).

1103. The second thing which is required is zeal; and this is the explanation of Remigius. Hence he who has good natural disposition and is not zealous about it will not profit. Hence he who has zeal, to him will be given wisdom, and he will abound; if you seek her as money, and dig for her as for a treasure: then will you understand the fear of the Lord, and will find the knowledge of God (Prov 2:4–5). But he who has not the zeal which he seems to have, namely a natural disposition, will not profit, but it will be taken away from him.

1104. The third thing which is required is charity, because charity is the root of all virtues and of all good works. The Apostle: being rooted and founded in charity (Eph 3:17). Hence if you have, namely charity, you rush out into every good work; the Apostle: charity is patient, is kind (1 Cor 13:4). Hence if you do not have it, the whole is dried up. Hence whatever good a man has without charity is nothing, because he who does not love, abides in death (1 John 3:14).

1105. The fourth thing which is required is faith, because he who does not have faith will gain but little of the other goods; he shows himself to those who have faith in him (Wis 1:2). And with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). And he who has not the justice of faith, that which he seems to have, whether natural or moral, will be taken away from him. The Apostle: for all that is not of faith is sin (Rom 14:23). I say therefore that to you it is given that you have faith, but it is not given to them.

1106. But here one should beware a certain error, because it seems that we can acquire eternal glory out of zeal and natural goods. But Paul says, what have you that you have not received? (1 Cor 4:7). Hence even desire, and zeal, and charity, and faith; all these things are from God.

1107. Therefore, I speak to them in parables. Here he applies it to the matter at hand; and he does two things:

first, he applies it with regard to the Jews;

second, as regards the apostles, at but blessed are your eyes, because they see.

And first he does two things:

first, he adapts it lest he seem to speak from hatred;

second, he brings in an authority, at and the prophecy of Isaiah is fulfilled in them.

1108. Note that while he admonishes to salvation, he manifests his teaching in actions. Hence, Jesus began to do and to teach (Acts 1:1). And, if I had not done among them the works that no other man has done, they would not have sin (John 15:24). Likewise, if I had not come, and spoken to them, they would not have sin (John 15:22). Hence before, he spoke to them without parables, but now, after the working of miracles, I speak to them in parables, because seeing they see not. They see miracles; they do not see the effect. Or thus: seeing, namely exteriorly, they see not interiorly. Bring forth the people that are blind, and have eyes: that are deaf, and have ears (Isa 43:8). And hearing they hear not, neither do they understand. They hear words, by which they should be urged on to good, yet they hear not, i.e., they do not have the effect. If perhaps they will hear, and forbear (Ezek 2:7). And, my people sit before you: and hear your words, and do them not: for they turn them into a song of their mouth (Ezek 33:31). And why is it that they do not see? Because they do not understand; they have not known nor understood: they walk on in darkness (Ps 81:5).

1109. Next, the authority of Isaiah the prophet is brought in. And the prophecy of Isaiah is fulfilled in them, who said: ‘by hearing you will hear, and will not understand’, which is written in Isaiah, but there it is said imperatively (Isa 6:9), here pronunciatively. There: hearing, hear, and understand not: and see the vision, and know it not (Isa 6:9).

And three things are touched upon:

first, the hardness of the Jews;

second, the cause;

third, the effect of this cause.

The second is at ***‘for the heart of this people has grown gross’*; the third, at ***‘lest at any time they should see with their eyes.’*

1110. And because he had said two things, namely about hearing and about vision, he says two things: ‘you will hear’, i.e., with exterior hearing you shall hear Christ’s teaching ***‘and will not understand’* the mysteries; he would not understand that he might do well (Ps 35:4); because you have rejected knowledge, I will reject you, that you will not do the office of priesthood to me (Hos 4:6). ***‘And seeing you will see, and will not perceive.’* You will see Christ’s body with exterior sight, and you will not consider his power. We have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10).

1111. There follows the reason: ***‘for the heart of this people has grown gross.’* For since he had mentioned the hearing, and to understand is proper to the mind, he says, ***‘the heart of this people’*, i.e., the mind, ***‘has grown gross’*, i.e., blinded. Why? Because just as purity is required for bodily vision, so it is required for spiritual vision. The intellect is made gross when it is applied to things which are gross and earthly, but when it is drawn away, it is made fine, as in the apostles: while we do not look at the things which are seen, but at the things which are not seen (2 Cor 4:18). Hence these men will only consider earthly things. But the sensual man does not perceive these things that are of the Spirit of God, says the Apostle (1 Cor 2:14); the beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his savior (Deut 32:15).

Likewise, one should know that when a man hears something which does not please him, he cannot easily understand it. Therefore these men understood badly, because his words did not please them. For this reason it says, ‘and with their ears they have been dull of hearing’; this saying is hard, and who can hear it? (John 6:61).

***‘And their eyes they have shut.’* It happens that someone has eyes, and does not see because he closes his eyes. Hence he himself sets up an impediment for himself. Indeed, there are some things hidden in such a way that a man cannot see them unless he gives it a long stare; but if a thing is in the middle, like a wall, a man cannot not see it unless he shuts his eyes. So if the Lord had not done manifest miracles, it would not be a marvel if they did not believe; but he worked the most manifest miracles, so they would have known if they had not closed their eyes. And they perverted their own mind and turned away their eyes that they might not look unto heaven, nor remember just judgments (Dan 13:9).

Hence one should notice that in this stubbornness the cause per se is man; indeed, God does not harden the heart except in not imparting grace. Therefore God hardens, because he does not give grace; but a man hardens because he sets up for himself an impediment to the light. Therefore it is imputed to them that they closed their eyes.

1112. ‘Lest at any time they should see with their eyes.’ Here the curse which they obtain is set down. Hence it can be understood in two ways. In one way, such that the ‘lest at any time’ is referred to the whole of what follows, so that the sense is: they have closed their eyes, in this way, ‘lest’ sometime they should see, and in this way it is understood that it is out of their malice, for some men sin out of weakness, and some on purpose, or out of certain malice.

Hence these men, considering this, closed their eyes lest they should see; hence their malice is unmentioned. Lest they should ‘be converted, and I should heal them’, namely if they converted; return, O revolting children, says the Lord, for I am your husband (Jer 3:14). And this is Chrysostom’s explanation. And three things are set down: lest they should see, lest they should hear, lest they should understand with the heart; and these correspond to the three things said above.

Augustine explains it in another way, saying, ***‘lest at any time they should see with their eyes’*, since they do not see with their eyes at the moment, ***‘and hear with their ears, and understand with their heart, and be converted, and I should heal them.’* Hence Augustine says that these words can have a double sense, because sometimes ***‘*lest at any time’ **is set down for that which is in order that it may happen, as is written, with modesty admonishing them that resist the truth: if perhaps God may give them repentance to know the truth (2 Tim 2:25). But sometimes it is set down for that which is lest it should happen, i.e., this would happen unless we were to argue.

1113. So why does he say, ***‘has grown gross’*? Augustine solves it, saying that sometimes it happens that a man is proud, and it seems to him that he is very good; and the Lord permits him to fall into other sins that he might heal him of his pride. Such are the presumptuous, of whom it says, for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3). Therefore, since they were proud, I have permitted them to be blinded, that they might see and hear, and I might heal them.

And this explanation comes from another text (Mark 4:12). But the text of John contradicts what he says there, therefore they could not believe, because Isaiah said again: ‘he has blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them’ (John 12:39–40). Therefore, they were not blinded in order that they should believe, but in order that they should not believe.

1114. But, according to Augustine, there is a grave question here, because if they were blinded so that they would not believe, then it should not be imputed to them.

Augustine solves it: we can say that they had merited the fact that they were blinded by preceding sins. Their foolish heart was darkened. For professing themselves to be wise, they became fools (Rom 1:21–22), and afterwards there follows: wherefore God gave them up, to the desires of their heart (Rom. 1:24). Therefore he hardened them on account of sins, and made heavy their ears, not by hardening, but by not imparting grace on account of their sins.

And we can say otherwise, according to Augustine: ***‘for the heart of this people has grown gross’*, that they might not see, and be converted, namely at once, but that persisting, they might crucify Christ, and afterward be converted when they see miracles. And Augustine says that this opinion seems wrenched out of the text, if we do not see it to have happened this way in fact. For some are not brought down to humility unless they fall heavily into sin: thus the Lord did to these.

1115. But blessed are your eyes, because they see, and your ears, because they hear. Above, the Lord showed the misery of the Jews, who seeing did not see; here he shows the blessedness of the apostles, who saw and heard. And

first, he shows their blessedness;

second, he shows a sign, at for, amen, I say to you.

1116. He says then that seeing they do not see, but blessed are your eyes. But if this is referred to exterior eyes and ears, in this way the eyes of the Jews would be blessed just as the apostles’. Therefore Jerome says that one must understand double eyes, namely the exterior ones, with which all see in common, and he does not speak of these; or the interior eyes, with which only the apostles saw. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him: the eyes of your heart enlightened (Eph 1:17–18). Hence similarly also, there are certain exterior ears, and certain interior ones, about which it was said above: he who has ears to hear, let him hear. The Lord God has opened my ear, and I do not resist: I have not gone back (Isa 50:5).

He attributes blessedness in seeing to them, because the blessedness on the way consists only in a participation of eternal blessedness, which consists in vision, for the glory of man is in the vision of God; let not the wise man glory in his wisdom, and there follows: but let him who glories glory in this, that he understands and knows me (Jer 9:23–24).

1117. Then he sets forth a sign: for, amen, I say to you. Augustine says, blessed is he who has all that he wants. Hence blessed are they to whom are given all the things the ancients wanted, namely the prophets and the just. For any just man is a king; hence it says the king, who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8). And this is because they have desired to see the things that you see. If therefore they desired and did not have, and you have, then already you perceive a certain participation of beatitude.

1118. But why does he say, and have not seen them? Does it not say Abraham your father rejoiced that he might see my day: he saw it, and was glad? (John 8:56). Likewise, I saw the Lord sitting upon a throne high and elevated (Isa 6:1). And the same thing about the passion; hence, we have seen him, and there was no sightliness (Isa 53:2).

One solution is that some saw and some did not. But, as Jerome says, this is dangerous to say. Or otherwise, that they saw, but not so manifestly. Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit (Eph 3:5). Or in another way, that the whole is referred to the vision and hearing of bodily presence, because to see Christ in the body was desirable to just men. An example is had in Simeon (Luke 2:10). Hence, blessed are your eyes, because they see.

1119. And did not the Jews see? I say that it says about these that they did not see, because they only saw exteriorly.

But the contrary is had in John, where it says, blessed are they that have not seen, and have believed (John 20:29).

One should say that there is the blessedness of the thing which is had by participation, and the blessedness of hope which is had in meriting. Hence blessed are they who did not see with the blessedness of hope or merit, and blessed are they who saw with the blessedness of the thing or participation; hence it says about Abraham: your father rejoiced that he might see my day: he saw it, and was glad (John 8:56).

1120. Hear therefore the parable of the sower. Here the explanation is set down. And

first, he concludes that they were worthy;

second, he explains.

1121. He says then, hear therefore the parable, namely because you are worthy to hear, and not only to hear, but to hear through me; a wise man shall hear and shall be wiser (Prov 1:5).

1122. When anyone hears the word of the kingdom. Here he explains the parable; and because he had mentioned the twofold soil, first he explains what he had said about the bad soil, second about the good soil, at but he who received the seed upon good ground.

Likewise, he had set out three differences in the bad soil, for some seed fell beside the way, some in a rocky place, some on thorny soil. And he explains this.

And to understand this, you should know that the hearing of God’s word should have one effect, that it be implanted in the heart. Hence: on his law he shall meditate day and night (Ps 1:2). In another place, your words have I hidden in my heart, that I may not sin against you (Ps 118:11). Likewise another effect is that it should be brought forth into work. For in some the first effect is impeded, in other things the second.

1123. The explanation of the first is set down. And one should know that the text has an interposition, and should be understood in this way. When any one hears the word of the kingdom, and does not understand it, there comes the wicked one, and snatches away that which was sown in his heart. And this is the one who is beside the way. And why does not he understand? Because there comes the wicked one, i.e., a wicked man, hence, any one hears the word of the kingdom, i.e., of Christ preaching the kingdom of heaven, because only Christ preached the kingdom of God: for Moses preached an earthly kingdom.

Hence Peter says: Lord, to whom will we go? You have the words of eternal life (John 6:69). Some men, such as the infidels, do not hear; I spoke, and you did not hear (Isa 65:12). There are some men who hear; blessed are they who hear the word of God (Luke 11:28). But he does not understand it. The Gloss: because he does not hear out of affection, he does not hide it away in his heart. He would not understand that he might do well (Ps 35:4).

1124. And what will happen to this one? He is seized by robbers, because the mind is detained by thoughts, and so he is snatched away. And this is what he says, there comes the wicked one, namely the devil, because evil is not by nature, but by perversity, and snatches away, that is, secretly, by seducing and by introducing vain thoughts, that which was sown in his heart, namely the seed: this is he who received the seed by the way side.

The sown sometimes names what is sown, and sometimes the field which is sown. Hence when he says, that which was sown, the seed is understood; but when it says, who was sown, the field is understood. For a man is called a field, about which field it says, prepare your work without and diligently till your ground (Prov 24:27). And how is it by the way side? Because it is not taken care of, contrary to with all watchfulness keep your heart, because life issues out from it (Prov 4:23). Thus a man is said to be sown by the way side, because he receives the word, but does not take care of it.

1125. The second effect is to lead one forth into work; hence, but be doers of the word, and not hearers only (Jas 1:22). Now, this effect is impeded by prosperity and by adversity. Of him who is impeded by adversity he says, he who received the seed upon stony ground.

First, then, he sets down the principle of good;

second, the occasion of evil, at however, he has no root in himself;

third, the evil, at and when there comes tribulation, and persecution.

1126. The rock is an evil heart, into which the word cannot penetrate, just as into rocky ground, and where there is too little soil. In this way, some men do not put forth their heart as penetrable. For it is called penetrable when nothing is set before the word, such that he has the word as a principal root. Hence, I will take away the stony heart (Ezek 11:19). This one hears the word and immediately receives it with joy, because he is delighted with justice, and becomes inclined to good. He therefore who gives to you the Spirit, and works miracles among you (Gal 3:5).

1127. And he is delighted so; but it cannot be thrust in, because he has no root in himself, because it is sown on a rock. Now, the root is charity. Being rooted and founded in charity (Eph 3:17). But endures only for a time, and rejoices for a time, and there is a friend, a companion at the table, and he will not abide in the day of distress (Sir 6:10). This then is the occasion, that he does not have a root.

1128. And how is this? Because he is badly established. Hence he says, when there comes tribulation and persecution because of the word, as when adversaries rise up against the faith, and afflictions through interior or exterior hardships on account of the teaching of the word, or on account of the faith, he quickly falls away, because he shrinks back from the faith. Much peace have they who love your law, and to them there is no stumbling block (Ps 118:165). He who perseveres is a friend.

And he says, quickly, because even if they have charity, they could fall away because of many afflictions. But when someone falls away immediately because of a small affliction, he is not rooted in charity; hence, God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it (1 Cor 10:13). And, for you have not yet resisted unto blood, striving against sin (Heb 12:4). And according to Jerome, he says, quickly, because standing between this and that.

1129. And he who received the seed among thorns. Here is set down the impediment to bearing fruit well, which sometimes comes from prosperities, and sometimes from adversities; hence he says, and he who received the seed among thorns is he who hears the word. These thorns are the anxieties of this age; for just as thorns prick, and do not let a man be at rest, so neither do these anxieties. Therefore do not be sown upon thorns. The care of this world and the deceitfulness of riches chokes up the word.

Care as regards the future, deceitfulness of riches as regards the present. Hence when riches abound, there are deceptions; charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches (1 Tim 6:17). Likewise, when they are desired, they deceive as regards satisfaction, because they do not satisfy. Similarly, they disturb; therefore the Lord forbade his disciples, do not be solicitous therefore, saying, what will we eat: or what will we drink? (Matt 6:31).

1130. Chokes up the word. Above he said, withered away, here chokes.

For you know that a candle can be put out because of a lack of moisture, and then withers away; sometimes a candle is put out because of an excess of moisture, and then it is suffocated. So it is also with natural life, which is founded on heat and moisture: it can fail because of an abundance of moisture, or because of a lack. Similarly, afflictions sometimes take away the moisture of present consolation, and then a man is rendered unstable and withers away; sometimes they swell up and then he is suffocated. For this reason the seed is without fruit; hence he says, and he becomes fruitless. What fruit therefore had you then in those things, of which you are now ashamed? (Rom 6:21). And there follows: become servants to God, you have your fruit unto sanctification (Rom 6:22). For the fruit of the light is in all goodness, and justice, and truth (Eph 5:9).

1131. But he who received the seed upon good ground. Having explained the three differentiations with regard to evil, he adds next something with regard to good, which he distinguishes by three effects, because first he hears, likewise further and understands, likewise bears fruit; and one yields a hundredfold, and another sixty, and another thirty. This is explained as above.

Yet one should know that Augustine, in The City of God (Bk. II, Ch. 23), sets out the explanation of certain men who wanted to interpret it in this way, that on the day when the Lord shall come for judgment, many saints will pray for many men; and according as they are better, more will be given to them. Hence to certain men will be given thirtyfold, to certain ones sixtyfold, to certain ones a hundredfold. But this is against the faith, because mortal sins will not be forgiven, since without charity they cannot be forgiven; hence mortal sins are against charity, while venial sins not.