Church Fathers Commentary Mark 4:26-29

"And he said, So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come." — Mark 4:26-29 (ASV)

Pseudo-Chrysostom: A parable appeared a little earlier about the three seeds that perished in various ways and the one that was saved. In the case of the latter, He also shows three different outcomes, corresponding to the measure of one's faith and practice.¹

Here, however, He presents a parable concerning only those who are saved.

Therefore, it is said, So is the kingdom of God, as if a man should cast seed into the ground...

Pseudo-Jerome: The kingdom of God is the Church, which is ruled by God and itself rules over humanity, treading down the powers that are opposed to it, and all wickedness.

Pseudo-Chrysostom: Alternatively, He calls the kingdom of God faith in Him and in the economy of His Incarnation; this kingdom is indeed like a man who casts seed.²

For He Himself, being God and the Son of God, was made man without changing His divine nature. He has cast seed upon the earth—that is, He has enlightened the whole world with the word of divine knowledge.

Pseudo-Jerome: For the seed is the word of life, the ground is the human heart, and the man’s sleep signifies the Savior’s death. The seed springs up night and day because after the sleep of Christ, the number of Christians continued to flourish more and more in faith and to grow greater in deed, through both calamity and prosperity.

Pseudo-Chrysostom: Alternatively, Christ Himself is the man who rises, for He waited with patience for those who received the seed to bear fruit.³

He rises—that is, through the word of His love, He makes us grow toward bearing fruit. He does this by the armor of righteousness for the right hand, which signifies the day, and for the left, which signifies the night of persecution (2 Corinthians 6:7). For by these means, the seed springs up and does not wither.

Theophylact of Ohrid: Alternatively, Christ sleeps, meaning He ascends into heaven. There, though He seems to sleep, He yet rises by night when He raises us up to the knowledge of Himself through temptations, and in the daytime when, in response to our prayers, He works out our salvation.

Pseudo-Jerome: But when He says, He knows not how, He is speaking figuratively; that is, He does not make it known to us who among us will produce fruit to the end.

Pseudo-Chrysostom: Alternatively, He says, He knows not, to show the free will of those who receive the word. For He entrusts a work to our will and does not do everything Himself, so that the good does not seem involuntary. The earth brings forth fruit of its own accord; that is, it bears fruit without being compelled by a necessity contrary to its will. First the blade.⁴

Pseudo-Jerome: The blade is fear, for the fear of God is the beginning of wisdom (Psalm 111:10). Then comes the full corn in the ear, which is charity, for charity is the fulfilling of the Law (see Romans 13:8).

Pseudo-Chrysostom: Alternatively, first it produces the blade in the law of nature, gradually growing toward maturity. Afterwards, it produces the ears—which are to be collected into a bundle and offered on an altar to the Lord—that is, in the law of Moses. Finally, it produces the full fruit in the Gospel.⁵

Or, it is because we must not only put forth leaves through obedience but also learn prudence and, like the stalk of grain, remain upright without heeding the winds that blow us about. We must also guard our soul with diligent reflection so that, like the ears of grain, we may bear fruit—that is, demonstrate the perfect working of virtue.

Theophylact of Ohrid: For we put forth the blade when we show the beginning of goodness; then the ear, when we can resist temptations; then comes the fruit, when a person produces something perfect.

The parable continues: and when the fruit is brought forth, immediately he sends the sickle, because the harvest has come.

Pseudo-Jerome: The sickle is death or the judgment, which cuts down all things; the harvest is the end of the world.

St. Gregory the Great: Alternatively, a person casts seed on the ground when they place a good intention in their heart; and they sleep when they rest in the hope that accompanies a good work.⁶

But this person rises night and day because they advance amid both prosperity and adversity. Though they do not know it—for they are not yet able to measure their own growth—the virtue, once conceived, continues to increase.

Therefore, when we conceive good desires, we put seed into the ground. When we begin to act rightly, we are the blade. When we grow toward the perfection of good works, we arrive at the ear. When we are firmly established in the perfection of that same work, we are already producing the full grain in the ear.

1. Vict. Ant. e Cat. in Marc.
2. Vict. Ant. e Cat. in Marc.
3. Vict. Ant. e Cat. in Marc.
4. Vict. Ant. e Cat. in Marc.
5. Vict. Cat. e Cat. in Marc.
6. in Ezech, 2, Hom. 3