Thomas Aquinas Commentary Matthew 13:1-23

"On that day went Jesus out of the house, and sat by the sea side. And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. And he spake to them many things in parables, saying, Behold, the sower went forth to sow; and as he sowed, some [seeds] fell by the way side, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up and choked them: and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. He that hath ears, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand. And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people`s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them. But blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. Hear then ye the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, [then] cometh the evil [one], and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty." — Matthew 13:1-23 (ASV)

Previously, the Gospel teaching was presented, and its adversaries were refuted. Here, He shows the power of the Gospel teaching. Firstly, He does this by words, and secondly, He does this by deeds in chapter 14. Concerning the first, the circumstances of the teaching are related first; secondly, Christ’s teaching is related; and thirdly, the effect is related. The second is where it is said, Behold the sower went forth to sow; and the third is where it is said, Have you understood all these things?

Firstly, the Evangelist related four circumstances: the place, the time, the position of the hearers, and the position of the speaker. He mentions the time when he says: The same day. From this, it is to be understood that he mentions the order of what happened.

For it can only be understood if the word day is taken as the time. Next, the circumstance of the place is mentioned, namely, He sat by the sea side, etc. This can be explained with both a literal and a mystical interpretation.

Chrysostom mentions the literal explanation. For, as he had said above that a certain man said, when He was speaking to the crowd, Behold your mother, etc., Chrysostom consequently explained that they had succumbed to human weakness. For that reason, the Lord wished to go out of the house to reprimand their wickedness, namely, His brothers’.

He also went out to give honor to His Mother. Hence, it is said, Honour your father and your mother (Exodus 20:12). Mystically, the house is understood as Judea. Leaving it because of their unbelief, He came to the sea, representing the Gentiles, who were stirred up by unbelief. As it is written, Behold, your house shall be left to you, desolate (Matthew 23:38); and also, I have forsaken my house, I have left my inheritance: I have given my dear soul into the hand of her enemies (Jeremiah 12:7). The world is called a sea: So is this great sea, which stretches wide its arms: there are creeping things without number, etc. (Psalms 103:25). Alternatively, the house is understood as the inner recesses of the mind: When I go into my house, I shall repose myself with her . Hence, sometimes, He went out from the secret place of contemplation to the public place of teaching.

And multitudes were gathered together to him. Here the Evangelist presents the hearers: for when the mind has gone 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 . Next, the position of the one teaching and those hearing are related; hence, it is said, So that he went up into a boat and sat.

And why did He go into a boat? There could be a literal reason: because there were many hearers, He wanted to have them before His face, so that they might understand better. For all things are before Him: Behold my eye has seen all things (Job 13:1). Another reason is mystical: the boat signifies the Church gathered from the Gentiles, in which He sits by faith, and He teaches those who stand upon the shore, namely, the catechumens, who are ready for the faith.

Or it may be explained differently: by the fact that Jesus is in the sea, and, on the other hand, the hearers stand on the shore, He gives an example to preachers, namely, that they do not expose their subjects to dangers. This is signified in Exodus 13, that when Moses led out his people, he did not lead them out by the road to the land of the Philistines, fearing perhaps they might regret and return to Egypt. For that reason, Jesus sat in the rolling sea, but He left the others on the outside; for that reason, it is said, And all the multitude stood on the shore.

The manner of the teaching follows, where it is said, And he spoke to them many things in parables. The reason is twofold. One reason is that, by parables of this kind, sacred things would be hidden from the unbelievers, so that they would not blaspheme: for it was said above, Give not that which is holy to dogs (Matthew 7:6). Therefore, because many men were blaspheming, for that reason, He wished 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 unlearned people are taught better through parables of this kind. Hence, people, namely, the unlearned, when divine things are explained under comparisons, comprehend and retain them better. For that reason, the Lord wished to speak in parables, so that they might be better remembered. Because He had known that worthy people would receive His doctrine, He wished to give it to them in such a way that they might remember it better: I will open my mouth in parables (Psalms 77:2).

And why did He propose many parables? One reason is that, in a multitude of people, different individuals are affected in different ways; for that reason, He ought to diversify the parables, so that He might correspond with their different affections. Another reason is that spiritual things are hidden; for that reason, they cannot fully be made known through temporal things, hence, they have to be made known through different 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).

The sower went forth to sow, etc. Here the parabolic teaching is presented. And He intends three things. Firstly, He relates the obstacles to the Gospel teaching; secondly, He relates its growth; and thirdly, He relates its dignity.

The second is where it is said, The kingdom of heaven is like leaven, etc.; the third is where it is said, The kingdom of heaven is like a merchant seeking good pearls, etc. About the first, He begins by presenting the interior obstacles; secondly, in the following parable, He presents those which are exterior. The first point is divided into three parts: for firstly, the parable is related; secondly, it is applied; and thirdly, it is explained. The second part is where it is said, And his disciples came, etc.; the third part is where it is said, Hear you therefore the parable of the sower.

In the first part, He does three things. Firstly, the pursuit of the sower is described; secondly, the seed’s obstacles are described; and thirdly, the seed’s fruit is described. The second part is where it is said, And while he sowed some fell by the way side, etc.; the third is where it is said, And others fell upon good ground, etc.

He says, therefore, The sower went forth to sow, namely, the seed of doctrine. Hence, Christ sows just as He baptizes, as it is stated in John 4:1-2. For a seed is the origin of a fruit.

Hence, every good action is from God: He who has begun a good work in you will perfect it, etc. (Philippians 1:6). And, in this passage, the error is abolished of those who say that the beginning of a good work is from us, which is false. Hence, Gregory says: “A preacher labors in vain, unless the Savior’s grace is sown inwardly.” Therefore, He says: The sower went forth to sow, etc. It seems that He overemphasizes these words; but He does not overemphasize them, because sometimes a sower goes forth in order to sow, and sometimes he goes to reap. In this way, Christ, in the beginning, went forth in order to sow: To him that sows justice, there is a faithful reward (Proverbs 11:18).

The sower, therefore, went forth to sow. And what did He sow? His seed. For certain men go forth to sow iniquity: I have seen those who work iniquity, and sow sorrows, and reap them (Proverbs 4:8). But He went forth to sow His seed. That seed is the Word of God, who proceeds essentially. Hence, He is the Word of the Father: The word of God is the fountain of wisdom . But what does He do? He makes men similar to Him from whom He proceeds, because He makes them sons of God: I have said: You are gods and all of you the sons of the most High (Psalms 81:6). He called them gods to whom the word of God was spoken (John 10:35). And in the same place it is said, He gave them power to be made the sons of God (John 1:12). Therefore, He went forth, etc.

But let us see about the seed’s obstacles. For it is hindered in three ways, because three things are required. Firstly, it is required that the remembrance be preserved. Hence, Bind them in your heart continually (Proverbs 6:21). Secondly, it is required that it be rooted through love: Your word is exceedingly kindled: and your servant has loved it (Psalms 118:140). Thirdly, diligence is required: Pursue justice, godliness, faith, charity, patience, mildness, etc. (1 Timothy 6:11). These three things are taken away by three things. Remembrance is taken away through vanity; love, or charity, is taken away through hardness; diligence is taken away through the emergence of vices.

Hence, He says: And while he sowed some fell by the way side. As a road is open to every traveler, so the heart is exposed to any thought: At every head of the way you have set up a sign of your prostitution: and have made your beauty to be abominable (Ezekiel 16:25). Hence, when the word of God falls into a vain and unstable heart, it falls by the wayside and is subject to a double danger. But Matthew presents only one danger, namely, The birds of the air ate them up. But Luke presents two: namely, that it is trodden; and, likewise, that it is snatched up by the birds. It is in this way that vain men receive the word of God; it is trodden through vain thoughts, or wicked companionship. This is why the devil greatly rejoices whenever he can take away or tread upon this seed. Why do you look upon scorners, and hold your peace when the wicked trod upon the man that is more just than himself? (Habakkuk 1:13).

The second obstacle 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: My soul melted when the beloved spoke, etc. (Song of Solomon 5:6). For a thing is said to be hard that is constricted into itself and confined by its own boundaries. Love makes the lover pass into the object of its love: hence, it is poured out. He says, therefore, And other some fell upon stony ground, etc. I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezekiel 36:26).

For there are some men who have a heart so deprived of all love, that they lack all flesh. However, some men have well-ordered affections, but have little of them: hence, they do not have a deep heart. One has a deep heart when its goal and affections are deep. Therefore, a man has a deep love who loves all things for the sake of God, and puts nothing before the love of God. Hence, some men correctly take delight in God, but take more delight in other things: and these men are not melted; and such men do not have much earth. And by earth is signified softness. Hence, this stony ground is taken for a hardened mind.

It continues, And they sprung up immediately, etc. This is because they who think deeply, think for a long time; but those who do not think deeply, immediately rush into action. Hence, they go forth quickly: For before the harvest it was all flourishing, and it shall bud without perfect ripeness (Isaiah 18:5). Hence, they hear quickly, but they are not rooted in Him, because they do not have the depth of the earth of love and charity. Being rooted and founded in charity, etc. (Ephesians 3:17).

The third obstacle is the destruction of the fruit, because if one loves riches more than God, when the time of tribulation comes, he assents to what he loves more. Hence, When the sun was up they were scorched, etc., namely, through their lack of self-control. He that shall kill by the sword must be killed by the sword. Here is the patience of the saints (Revelation 13:10). And because they had not root, they withered away, because God was not their root. My strength is dried up like a potsherd (Psalms 21:16).

Sometimes, in Scripture, a rock stands for something good, and, sometimes, for something bad. It is the same for the earth and the sun. Hence, there are some men who are well-affected, but, afterwards, conduct themselves negligently. It was not so of Paul, who was saying, I chastise my body and bring it into subjection (1 Corinthians 9:27). And others fell among thorns. Now the thorns are cares, wraths, quarrels, things of this kind: Sow not upon thorns (Jeremiah 4:3); I passed by the field of the slothful man; and it continues, And thorns had covered the face thereof (Proverbs 24:30–31). And the thorns grew up and choked them.

But someone could say: ‘The foolishness was on the part of the sower.’ It can be said that if the discussion were about physical ground, this would be true; but mention is made of spiritual ground, therefore, the assertion is not valid, because it is referring to a completely different material.

Having presented the obstacles, the discussion now concerns the fruit of the seed. And others fell upon good ground: and they brought forth fruit. The ground, which is not by the wayside, which is not stony, which is not thorny, is good ground, that is to say, a good heart; and if the seed is sown there, it bears fruit: For the Lord will give goodness: and our earth shall yield her fruit (Psalms 84:13). But what fruit? Some an hundred fold, some sixty fold, and some thirty fold.

Certain men refer this to the reward that is in heaven, because they will indeed have a hundredfold, etc. The fruit of good labors is glorious . Others refer the thirtyfold fruit to belief in the Trinity, the sixtyfold fruit to the fruit of good works, and the hundredfold fruit to the contemplation of heavenly things. But this cannot be, because the hearer is he who produces the fruit. Likewise, the reward is received in the present time. Hence, it should be referred to the perfection of justice.

The fruit, therefore, is properly the last thing that is expected from the tree: so this refers to the fruit of justice that comes from preaching. And this is a hundredfold, etc., because perfection is threefold: lesser, greater, and middle, such that the hundredfold belongs to martyrs, the sixtyfold belongs to virgins, and the thirtyfold belongs to the married. And why is this? It is because, etc. But the perfection of virgins is sixtyfold, because then they ought to rest from evil; and, for that reason, this perfection belongs to virgins and to those resting, who are separated from the world. By thirty, the perfection of those serving as soldiers in this life is signified, because such men are fit for war.

Others give the reasons for these numbers by the counting on the hand, etc., as is stated in the Gloss. Alternatively, you can explain these numbers according to their factors. You see, therefore, that the seed is God’s commandment: the number thirty is derived from the factors three and ten; sixty is derived from six and ten; a hundred is the product of ten multiplied by itself. The number three is a complete number, and it has an ordinary perfection: the number six, likewise, is a perfect number, because nothing is lacking to it, for it has the perfection of wholeness: ten is the perfect number, because it is the first numerical limit of the numbers, hence, it has the perfection of an end.

In this way, perfection is threefold. The first degree of perfection is common justice, and in this way there is the perfection of the number three, which is denoted by the number thirty. But when a man has a greater perfection beyond common justice, then he is said to produce sixtyfold fruit. But when a man is perfect, and already foretastes the sweetness of the fruit, then he attains to the hundredfold fruit.

Or it is explained otherwise, following Augustine, according to the three ways men bear temptations. For some men are severely tempted, but they resist strongly; and these have thirtyfold fruit. Others are little tempted, but they attack the temptations; and these have sixtyfold fruit. But they have hundredfold fruit who already remain in undisturbed peace. And because this was said parabolically, therefore He adds, He that has ears to hear, meaning ears of the heart, let him hear with his intellect. And his disciples came, etc. Above, the parable was presented; here the meaning is told. And concerning this, two things are related here. Firstly, the question of the disciples is related; and secondly, the reply is related, where it is said, Who answered, etc. He says, therefore, His disciples came and said to him.

Here a literal question is provoked: Since He was in a boat, how, then, did they come to Him? It should be known that they were in the boat with Christ; they came to Him, however, through the attention of their minds, or they also came nearer physically, because they were a short distance from Him: or, since they were out of the boat, they came to Him. Similarly, we, if we wish to come to Him, will be enlightened: Come you to him and be enlightened (Psalms 33:6).

And two things are noticed. Firstly, an example is given of not asking importunately; hence, while He was teaching the crowds, they did not ask Him: A time to keep silence, and a time to speak (Ecclesiastes 3:7). Why do you speak to them in parables? Likewise, here it should be considered, that what is for the salvation of souls should always be done. Hence, the answer follows, Who answered and said to them.

And firstly, God’s ordinance is related; and secondly, a certain reason is given. He says: ‘I speak in parables for this reason, because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given.’ In these words, three things are asserted. Firstly, it is asserted that certain men comprehend, but others do not. And this is not to be attributed to anyone, but to God’s ordaining; for this reason, it is given to you and not to others. And, therefore, it is a divine ordinance.

Similarly, it is of great utility, because it is a sort of instruction about beatitude: hence, there is great utility, because He gives you knowledge of 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 (Jeremiah 9:12). Moreover, 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). Again, this happens due to a gift, not due to your merit: For to you it is given for Christ, not only to believe in him, but also to suffer for him (Philippians 1:29). And this is the mystery of the kingdom of heaven of God (Luke 8:10), and the words “of God” mean ‘from God’: Or what do you have that you have not received? (1 Corinthians 4:7).

For he that has, to him shall be given, and he shall abound. For a man has something that is given to him. And what is that? I answer, saying that four things prepare a person to receive something. The first is his desire. Hence, if you wish to have knowledge, let your desire anticipate it, as it is stated: The desire of wisdom brings to the everlasting kingdom . And above it is stated: Ask, and it shall be given you (Matthew 7:7). Hence, he that has a desire, to him shall be given, and he shall abound, because, It is He who gives to all men abundantly and upbraids not (James 1:5). But he that has not, and if it seems that he has some aptitude for wisdom (meaning justice) and is lukewarm, that which he seems to have but does not have from him shall be taken away. Hence, Chrysostom says: “If you see a lukewarm man, you should admonish him to cease being lukewarm, and if he does not want to cease, send him away.” I would you were cold or hot. But because you are lukewarm and neither cold nor hot, I will begin to vomit you out of my mouth (Revelation 3:15–16).

The second thing that is required is zeal; and this is the exposition of Remigius. Hence, he who has a good intelligence, and is not zealous, will not make progress. Therefore, wisdom will be given to him who is zealous, and he will abound: If you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God (Proverbs 2:4). But he that has not zeal, what he seems to have (namely, natural intelligence) will not make progress; on the contrary, it from him shall be taken away.

The third thing that is required is charity: because charity is the root of all virtues and of all good works. The Apostle says: Being rooted and founded in charity (Ephesians 3:17). Hence, if you have, namely, charity, you will break forth into every good work; the Apostle says: Charity is patient, is kind (1 Corinthians 13:4). Hence, if you do not have charity, all will dry up. Therefore, whatever good a man has without charity is nothing, because, He that loves not abides in death (1 John 3:14).

The fourth thing that is required is faith, because the other goods of those who do not have faith avail little: He shows himself to them that have faith in him . And, With the heart, we believe to justice: but, with the mouth, confession is made to salvation (Romans 10:10). And he who does not have the justice of faith, that which he seems to have, whether natural or moral, shall be taken away from him. The Apostle says: All that is not of faith is sin (Romans 14:23). ‘Therefore, I say that it was given to you, because you have faith; to those, however, it was not given.’

But here one should be wary of a certain error, because it seems that from zeal and from good natural qualities we can acquire eternal glory. But Paul says: What do you have that you have not received? (1 Corinthians 4:7). Hence, all these things—desire, zeal, charity, and faith—are from God.

Therefore do I speak to them in parables, etc. Here He applies His words to the matter at hand; and He does two things. Firstly, He applies His words as they pertain to the Jews; and secondly, He applies them to the Apostles, where it is said, But blessed are your eyes, etc.

And concerning the first point, He does two things. Firstly, He uses a comparison, so that He would not seem to speak out of hatred; and secondly, He invokes the authority of Scripture, where it is said, And the prophecy of Isaiah is fulfilled in them.

Notice that when He is showing the way to salvation He manifests His teaching by His 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). Again it is said, If I had not spoken to them, they would not have sin (John 15:22). Hence, at first He did not speak to them in parables, but after the performance of the miracles, I speak to them in parables: because seeing they see not. They see the miracles, but they do not see the consequences. Or it is thus: Seeing, that is to say, exteriorly, they see not, interiorly. Bring forth the people that are blind, and have eyes: that are deaf, and have ears, etc. (Isaiah 43:8).

And hearing they hear not, neither do they understand. They hear the words by which they should be stirred up to do good; nevertheless, they do not hear them, meaning they do not have this effect: If perhaps they will hear, and forbear (Ezekiel 2:7). And in the same place, it is said, For they turn them into a song of their mouth (Ezekiel 33:31). And why do they not see? It is because they do not understand: They have not known nor understood: they walk on in darkness (Psalms 81:5).

Afterwards, He invokes the authority of Isaiah the prophet, And the prophecy of Isaiah is fulfilled in them, who says: By hearing you shall hear, and shall not understand, etc., which is written in Isaiah 6:9; and there it is said imperatively, but here it is said predictively. It is said there, Hearing, hear, and understand not: and see the vision, and know it not. And three things are indicated. Firstly, the hardness of the Jews is indicated; secondly, the cause of their hardness; and thirdly, the effect of that cause. The second is where it is said, For the heart of this people is grown gross; the third is where it is said, Lest at any time they should see, etc.

And this is because the prophet had said two things, namely, about hearing and seeing; therefore, He says two things, You shall hear, that is to say, you shall hear with an outward hearing of Christ’s teaching, and shall not understand, namely, the mysteries: He would not understand that he might do well (Psalms 35:4); Because you have rejected knowledge, I will reject you, that you shall not do the office of priesthood to me (Hosea 4:6). And seeing you shall see, and shall not perceive. You will see Christ’s flesh with exterior vision, and you will not consider its power. We have groped for the wall, and like the blind we have groped as if we had no eyes, etc. (Isaiah 59:10).

And the reason follows, For the heart of this people is grown gross, etc. For since He had made mention of hearing, and to understand properly belongs to the mind, for that reason, the heart of this people, i.e., their minds, is grown gross, i.e., are blinded. Why? It is because just as clarity is required for physical vision, so it is for spiritual vision. Hence, understanding is called the higher power, because it is the most spiritual. The intellect is grown gross when it is applied to dense and earthly things, but when it is drawn out of them, it is refined, as happened in the Apostles: We look not at the things which are seen, but at the things which are not seen (2 Corinthians 4:18). Hence, these men were not considering anything except earthly things. As the Apostle says: The sensual man perceives not these things that are of the Spirit of God (1 Corinthians 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 saviour (Deuteronomy 32:15).

Likewise, it should be known that when a man hears things which do not please him, he cannot understand them easily: therefore, these men were understanding Him badly, because His words were not pleasing to them. Therefore, it is said: 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, etc. It happens that someone has eyes, and he does not see, because he shuts his eyes: hence, he makes an obstacle for himself. But some things are so hidden that unless one fixes his glance for a long time, one cannot see them; but if a thing is out in the open, such as a wall, a man cannot fail to see it, unless he closes his eyes. Therefore, if the Lord had not performed evident miracles, it would not have been surprising if they did not believe; but He performed the most evident miracles, and, for that reason, these men would have acknowledged this fact, if they had not closed their eyes: They turned away their eyes, that they might not look to heaven (Daniel 13:9).

Hence, it should be observed that in this hardening, man himself is the cause, and that God does not harden anyone except by withholding grace. Therefore, God hardens because He does not give grace; but man puts an obstacle to the light before himself. Thus, it is imputed to these men because they had closed their eyes.

Lest at any time they should see with their eyes. Here is related the harm which they incur. Hence, one can understand these words in two ways. It can be understood such that the words, lest at any time, are referring to all coming time, so that the sense is: ‘They have closed their eyes in this manner, lest, etc.,’ and, in this way, it is understood that it is through their malice. For some men sin through weakness, but some deliberately, or through certain malice. Hence, these men not heeding this, have closed their eyes lest they understand; hence, their malice is implied. Lest they be converted, and I should heal them, meaning if they would convert: Return, O you revolting children, etc. (Jeremiah 3:14). And this is Chrysostom’s exposition.

And three things are asserted: lest they should see, lest they hear, and lest they understand with their heart, and these correspond to the three things said before. Augustine explains this passage otherwise, saying: Lest they should see, since now they do not see with their eyes, 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 meaning, because sometimes lest they should (nequando) stands for that which can happen, as it is stated: If peradventure (nequando) God may give them repentance to know the truth (2 Timothy 2:25). But other times it stands for that which cannot happen, meaning this would not happen unless we rebuke them, etc.

And what is it that He says: is grown gross? Augustine solves this question, saying that sometimes it happens that a man is proud, and it seems to him that he is very good; and God permits him to fall into some sins so that he might heal him from his pride. Such men are presumptuous, about whom it is said, They, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3). Because, therefore, these men were proud, for that reason, I permitted that they be blinded, so that they might [not] see and hear, and so that I should heal them. And this exposition is taken from the text of Mark 4. But the text of John 12:39-40 contradicts this, because 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.

Therefore, they are not blinded in order that they might believe, but in order that they might not believe.

But according to Augustine, this is an important question, because if they were blinded such that they may not believe, then it should not be imputed to them. Augustine solves the question thus: We can say that they merited the fact that they were blinded due to their past sins. And their foolish heart was darkened. For, professing themselves to be wise, they became fools (Romans 1:21). And it continues afterwards, Wherefore, God gave them up, etc. Thus, He hardened them because of their sins, not by hardening, but by withholding grace because of their sins.

And we can say otherwise, according to Augustine: The heart of this people is grown gross, such that they may not see and be converted, namely, immediately, but persisting, they crucify Christ, and afterwards, seeing His miracles, they convert. And Augustine says that this opinion seems far-fetched, if we do not see that it actually happened. For some men are not led back to humility unless they fall into a grave sin: the Lord acted in this way towards these men.

But blessed are your eyes which see, and your ears which hear, etc. Above, the Lord showed the Jews’ misery, who seeing did not see; here, He shows the Apostles’ blessedness who were seeing and hearing. And firstly, He shows their blessedness; and secondly, He shows an indication of their blessedness, where it is said, For, amen, I say to you. He says, therefore, that seeing they do not see, but your eyes are blessed. But if this were referred to the external eyes and ears, the eyes of the Jews would be made blessed as much as the eyes of the Apostles. Therefore, Jerome says that one should understand two kinds of eyes, namely, the exterior eyes, by which everyone saw Him (and He is not speaking about these eyes); or this may be referred to the internal eyes, by which only the Apostles saw Him.

That He may give to you the spirit of wisdom and of revelation, in the knowledge of him: the eyes of your heart enlightened (Ephesians 1:17–18). Hence, similarly, a certain kind of eyes is exterior, and another kind of eyes is interior, concerning which it is said above: He that has ears to hear, let him hear.

The Lord God has opened my ear, and I do not resist: I have not gone back (Isaiah 50:5). He bestows beatitude in seeing, because this beatitude on earth consists solely in a participation of eternal beatitude, which consists in vision: for man’s glory is in the vision of God. Let not the wise man glory in his wisdom (Jeremiah 9:23); and it continues, but let him that glories glory in this, that he understands and knows me (Jeremiah 9:24). Then He presents the indication of their beatitude, For, amen, I say to you, etc. Augustine says: “Blessed is the man who has everything he wishes.” Hence, they are blessed to whom were given all the things which the ancients, namely, the prophets and the just wished to have. For every just man is a king; hence, it is stated: The king, that sits on the throne, scatters away all evil (Proverbs 20:8). Therefore, if what they desired, they did not possess, but you possess what you desire: then you already have obtained a participation of beatitude.

But what is that which He says: And have not seen? Is it not stated: Abraham your father rejoiced that he might see my day: he saw it and was glad (John 8:56)? Likewise, it is written: I saw the Lord sitting upon a throne high and elevated (Isaiah 6:1). And it is likewise written concerning His Passion; hence: We have seen him, and there was no sightliness (Isaiah 53:2).

One solution is that some ancients saw these things, and others did not. But, as Jerome says, it is dangerous to say this. Or it can be explained otherwise, because they saw, but not as clearly as the Apostles did. Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles (Ephesians 3:5). Or it is otherwise, that all these words refer to the vision and hearing of bodily presence, because to see in the flesh was desirable to the just. We have an example of this in Simeon (Luke 2:10). Hence, blessed are your eyes which see, etc.

And did not the Jews see? I say that concerning these things it is said that they do not see, because they only saw externally.

But the contrary is stated in John 20:29, where it is said: Blessed are they that have not seen and have believed. It should be replied that there is beatitude of possession, which is obtained through participation, and the beatitude of hope, which is obtained through meriting. Hence, they who do not see are blessed with the beatitude of hope or merit, and those who see are blessed with beatitude of possession or participation; hence, it is said of Abraham, He rejoiced that he might see my day: he saw it and was glad (John 8:56).

Hear you therefore the parable of the sower, etc. Here, the explanation is related. And firstly, He concludes that these men were worthy to hear the explanation, and secondly, He explains the parable. He says, therefore, Hear you therefore, etc., because, namely, you are worthy to hear the explanation, and not only hear it, but to hear it from Myself: A wise man shall hear, and shall be wiser (Proverbs 1:5). When any one hears the word of the kingdom, etc. Here He explains the parable; and because He had made mention of two kinds of ground, therefore He firstly explains what He had said about the bad ground, and secondly, what He had said about the good ground, where it is said, But he that received the seed upon good ground, etc. Likewise, He had presented three types of bad ground, for one type of ground was by the wayside, another type was upon stony ground, and another type was among thorns. And He now explains this.

And for the understanding of this, you should know that hearing God’s word should have one effect, namely, that it be fixed in the heart; hence, it is written: Blessed is the man who shall meditate on his law day and night (Psalms 1:1–2). Elsewhere in the Psalms it is written, Your words have I hidden in my heart, that I may not sin against you (Psalms 118:11). Similarly, another effect is that it be put into practice. For in certain men the first effect is impeded, and in certain other men the second effect is impeded. Here the first effect is considered: and it should be known that the text has an interjection, and it should be so understood. When any one hears the word of the kingdom, and understands it not, there comes the wicked one, and catches away that which was sown in his heart. And this is the man who is by the wayside. And why does he not understand? It is because his wicked fellow creature came, etc.; hence, When any one hears the word of the kingdom, etc., that is to say, Christ preaching the kingdom of heaven, because Christ alone preached the kingdom of God: for Moses preached an earthly kingdom.

Hence, Peter said, Lord, to whom shall we go? You have the words of eternal life (John 6:69). Other men, such as unbelievers, do not hear: I spoke, and you did not hear, etc. (Isaiah 65:12); Blessed are they who hear the word of God (Luke 11:28). But understands it not. The Gloss reads, “Because a man hears words not in accordance with his affections, therefore he does not lay them up in his heart.” He would not understand that he might do well (Psalms 35:4). And what will happen to this word? It is taken by robbers, because the mind is held back by its thoughts, and so it is carried off. And this is what He says, There comes the wicked one, meaning the devil (not because he is wicked by nature, but by his perversity), and catches away, that is to say, secretly, by deceiving and presenting useless thoughts, that which was sown in his heart, namely, the seed: this is the one that is sown by the way side.

‘The one that is sown’ sometimes designates what is sown, other times it designates the field which is sown. Hence, when He says, That which was sown, the seed is understood; but when it is said, the one that is sown, the field is understood. For a man is called a field, concerning which field it is stated: Diligently till your ground, etc. (Proverbs 24:27). And how is it by the wayside? This is because it is not guarded, contrary to that which is said: With all watchfulness keep your heart, because life issues out from it (Proverbs 4:3). In this way, a man is said to be sown by the wayside, who receives the word, but does not guard it.

The second effect is to put it into practice; hence, it is said: Be you doers of the word and not hearers only (James 1:22). Now this effect is impeded by prosperity and adversity. Concerning the man who is impeded by adversity, He says, And he that received the seed upon stony ground, etc. Firstly, therefore, He relates the cause of the good effect; secondly, He relates the occasion of the evil effect, where it is said, Yet has he not root in himself; and thirdly, He relates the evil, where it is said, When there arises tribulation, etc.

The stony ground is a bad heart, into which the word cannot penetrate, just as in stony ground, and where there is little soil. In this manner, some men do not open up their hearts so as to be penetrable. For a heart is called penetrable only when it prefers nothing to the word, such that it retains the word as its tap root. I will take away the stony heart, etc. (Ezekiel 11:19). He hears the word, and immediately receives it with joy; therefore, he takes pleasure in justice, and becomes inclined towards what is good. He who gives to you the Spirit and works miracles among you (Galatians 3:5). And in this manner, he takes pleasure in the word; but it cannot be attached, because He has not root, because it is sown upon rock. Being rooted and founded in charity, etc. (Ephesians 3:17).

But is only for a time, and he rejoices for a time: There is a friend a companion at the table, and he will not abide in the day of distress . This is, therefore, the occasion, because it does not have root. And why is this? It is because it is badly attached. Hence, He says, When there arises tribulation and persecution because of the word, etc., for example, when those opposing the faith come upon him, and tribulations through interior or exterior adversities because of the doctrine of the word, or because of the faith, he is presently scandalized, because he recoils from the faith: Much peace have they that love your law, and to them there is no stumbling block (Psalms 118:165). He who perseveres is a friend.

And He says, Presently: because even if they have charity, they can be scandalized by reason of a great tribulation. But when someone is presently scandalized by reason of a small tribulation, he was not rooted in charity: God will not suffer you to be tempted above that which you are able: but will make also with temptation issue (1 Corinthians 10:13). And, For you have not yet resisted to blood (Hebrews 12:4). And, according to Jerome, He says, Presently, because there is a great difference between the former and the latter cases.

And he that received the seed among thorns, etc. Here is presented the obstacles to bearing fruit well, because sometimes it comes about by reason of prosperity, and other times by reason of adversity. Hence, He says, And he that received the seed among thorns, is he that hears the word of God. These thorns are the cares of the world; for just as thorns sting, and do not allow a man to rest, so neither do these cares. The care of this world and the deceitfulness of riches chokes up the word. The care is about the future, the deceitfulness of riches is about the present. Hence, when riches abound, they are deceitful: Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches (1 Timothy 6:17). Likewise, when they are desired, they deceive in regard to their satisfaction, because they do not satisfy. Again, they cause anxiety for the future; and, for that reason, the Lord forbade His Apostles, Be not solicitous therefore, saying: What shall we eat: or what shall we drink (Matthew 6:31).

Chokes up the word. He had said above, withered away; here He says, chokes up. For you know that a candle can be extinguished either because of a lack of fluid wax, and then it withers away; sometimes it is extinguished because of an excess of fluid wax, and then it is choked up. So also natural life, which is based upon warmth and moisture, can cease because of an overabundance of moisture, or because of a lack of moisture. Similarly, tribulations sometimes take away the fluid of consolation of the present life, and then it is made unstable, and so it withers away; sometimes it grows, and then it is choked up. For that 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? (Romans 6:21). And the Apostle continues, But having become servants to God, you have your fruit to sanctification (Romans 6:22); For the fruit of the light is in all goodness and justice and truth (Ephesians 5:9).

But he that received the seed upon good ground, etc. Having explained the three types of bad receivers of the seed, He adds the good receiver, whom He distinguishes by his three effects, for he hears, and more importantly, he understands; and furthermore, he bears fruit, and yields the one an hundredfold, and another sixty, and another thirty. This is explained as was said above.

It should be known, nevertheless, that Augustine (Book II, chapter 23 of his City of God) relates the exposition of certain men who wished to so interpret this verse that on the day when the Lord will come for judgment, many Saints will pray for many men; and because they are better men, many more men will be given to them. Hence, to some men will be given thirtyfold, to others sixtyfold, and to some others a hundred. But this is against the faith: because mortal sins will not be forgiven, because they cannot be forgiven without charity. Hence, mortal sins are contrary to charity, but venial sins are not; therefore, etc.