Marcos 4
Theophylact of Ohrid
Marcos 4:1
Though He seemed to have sent His Mother away, He nevertheless obeys Her again, for on account of Her He goes out to the sea. He sits in a boat so that, having everyone before His eyes, He might speak within the hearing of all and have no one behind Him. — Commentary on Mark
Marcos 4:1
[(as quoted by Aquinas, AD 1274)] Although the Lord appears in the transactions mentioned above to neglect His mother, nevertheless He honours her; since on her account He goes forth about the borders of the sea: wherefore it is said, And Jesus began to teach again by the sea-side, &c. — Catena Aurea by Aquinas
Marcos 4:2
[(as quoted by Aquinas, AD 1274)] And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God. Wherefore it goes on, And he said to them in his doctrine. Not in that of Moses, nor of the Prophets, because He preaches His own Gospel. — Catena Aurea by Aquinas
Marcos 4:3
He puts forward the first parable about the seed in order to make the listeners more attentive. Since He intends to say that the seed is the word and that it perishes when it falls among the inattentive, He speaks of this first of all, so that the listeners might take care to be attentive and not resemble that soil which destroys the seed. But who is the Sower? Christ Himself, Who in His love for mankind and condescension went forth inseparably from the bosom of the Father, and went forth not to burn the accursed earth and evil hearts, not to cut down the thorns, but to sow seed. What seed? That of Moses? That of the prophets? No, His own — that is, to preach His own Gospel. — Commentary on Mark
Marcos 4:3
[(as quoted by Aquinas, AD 1274)] Hearken: behold, there went out a sower to sow. Now the Sower is Christ. — Catena Aurea by Aquinas
Marcos 4:4
And He sowed; but of the seeds, one fell on a soul like a road trampled by many, and the birds of the air, that is, the demons who rule in the air, devoured this seed. To such people belong the people-pleasers; they are the same as a road trampled by many. Whoever does everything only to please this person or that is trampled by many. But notice, the Lord did not say that the seed was thrown by the wayside, but that it fell by the wayside, because the Sower casts the seed on the ground as on good ground, but the ground itself, having proved to be bad, destroys the seed, that is, the word. However, some have well understood what fell by the wayside in the sense that it fell on an unbelieving heart. For the Way is Christ, and those by the wayside are the unbelievers who are outside the Way, that is, Christ. — Commentary on Mark
Marcos 4:4
[(as quoted by Aquinas, AD 1274)] Take notice, that He says not that He threw it in the way, but that it fell, for a sower, as far as he can, throws it into good ground, but if the ground be bad, it corrupts the seed. Now the way is Christ; but infidels are by the way-side, that is, out of Christ. — Catena Aurea by Aquinas
Marcos 4:5-6
Other seed fell on a rocky soul — I mean those who readily accept the word but then reject it. They are rocky, as having become somewhat like the rock, that is, Christ, inasmuch as they accepted the word; but since they accept the word for a time and then reject it, through this they lose even the likeness. — Commentary on Mark
Marcos 4:7
[(as quoted by Aquinas, AD 1274)] And some fell among thorns; by which are marked souls which care for many things. For thorns are cares. — Catena Aurea by Aquinas
Marcos 4:7
Other seed fell on a soul occupied with many things, for the "thorns" are the cares of life. — Commentary on Mark
Marcos 4:8
But the fourth seed fell on good ground. So observe how rare goodness is and how few are being saved! Only a fourth part of the seed proved to have survived! — Commentary on Mark
Marcos 4:8
[(as quoted by Aquinas, AD 1274)] See also how the bad are the greatest number, and the few are those who are saved, for the fourth part of the ground is found to be saved. — Catena Aurea by Aquinas
Marcos 4:11
To the disciples who asked Him privately, He says, "To you it has been given to know the mysteries" (Mt. 13:11). But surely this was not given to some and not to others by allotment and appointment of nature? It cannot be; rather it was given to them as seekers: "Seek," it says, "and it will be given to you" (cf. Mt. 7:7), while the rest God left in blindness, so that knowledge of what is right might not serve for their greater condemnation when they fail to do what is right. — Commentary on Mark
Marcos 4:12
[(as quoted by Aquinas, AD 1274)] For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation. It goes on, Lest at any time they should be converted, and their sins be forgiven them. Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the rest He blinds, lest it become a greater accusation against them, that though they understood, they did not choose to do what they ought. Wherefore it goes on, Lest at any time they should be, &c. — Catena Aurea by Aquinas
Marcos 4:12
However, do you wish to know that God has given all people the ability to see what is right? Listen! "With their own eyes they look" — this is from God; "and do not see" — this is from their own wickedness; for God created them seeing, that is, understanding the good, but they do not see, closing their eyes voluntarily, so as not to turn back and be corrected, as if envying their own salvation and correction. It can also be understood this way: but to the rest I speak in parables, "so that seeing with their own eyes they do not see, and hearing with their own ears they do not understand," in order that at least for this reason they might turn back and be corrected. — Commentary on Mark
Marcos 4:15-19
Here three classes of people are indicated in whom the word is lost: some are inattentive, these are signified by the phrase "by the road"; others are fainthearted, these are understood by the phrase "on rocky ground"; the third are lovers of pleasure, signified by the phrase "among thorns." — Commentary on Mark
Marcos 4:16-17
[(as quoted by Aquinas, AD 1274)] Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away. — Catena Aurea by Aquinas
Marcos 4:20
And there are likewise three classes of those who received and preserved the seed: some bear fruit a hundredfold — these are people of a perfect and lofty life; others sixty, these are the middling; and others thirty, who though little, still bear fruit according to their ability. Thus, some are virgins and hermits, others live together in a community, and others in the world and in marriage. But the Lord accepts all of them as bearing fruit. And thanks be to His love for mankind! — Commentary on Mark
Marcos 4:20
[(as quoted by Aquinas, AD 1274)] Further, of those who receive the seed as they ought there are three degrees. Wherefore it goes on, And these are they who are sown on good ground. Those who bear fruit an hundred-fold are those who lead a perfect and an obedient life, as virgins and hermits. Those who bear fruit sixty-fold are those who are in the mean as continent persons and those who are living in convents. Those who bear thirty-fold are those who though weak indeed, bear fruit according to their own virtue, as laymen and married persons. — Catena Aurea by Aquinas
Marcos 4:21
Here the Lord teaches the apostles to be radiant in life and conduct. Just as a lamp is set in place to give light, so too your life, He says, will be visible to all, and everyone will look upon it. Therefore strive to lead a good life, for you have been placed not in a corner, but serve as a lamp, and a lamp is not hidden under a bed, but is set in plain sight, on a lampstand. And each one of us is a lamp that must be set on a lampstand, that is, on the height of a life lived according to God, so that it may give light to others as well, and not under a bushel of gluttony and concern for food, nor under a bed of idleness. For no one occupied with concern for food and given over to laziness can be a lamp shining by his life for all. — Commentary on Mark
Marcos 4:21
[(as quoted by Aquinas, AD 1274)] Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be ye a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all. — Catena Aurea by Aquinas
Marcos 4:22
[(as quoted by Aquinas, AD 1274)] For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. — Catena Aurea by Aquinas
Marcos 4:22
"And nothing is hidden that will not be revealed." Whatever anyone does in secret—whether good or evil—will all be made manifest both here and especially in the age to come. What was more hidden than God? Yet even He was manifested in the flesh. — Commentary on Mark
Marcos 4:23
[(as quoted by Aquinas, AD 1274)] If any man have ears to hear, let him hear. That is, that none of those things which are said to you by me should escape you. — Catena Aurea by Aquinas
Marcos 4:24
The Lord urges the disciples to vigilance. Take heed, He says, what you hear; do not let anything I have said pass you by. "With what measure you mete, it shall be measured to you," that is, to the degree that you are attentive, to that degree you will also receive benefit. To the listener who is always attentive, and moreover to the highest degree, God will also give a great reward, while for the sluggish person the profit of recompense will be proportionate. — Commentary on Mark
Marcos 4:24
[(as quoted by Aquinas, AD 1274)] With what measure ye mete, it shall be measured to you, that is, whatsoever degree of application ye bring, in that degree ye will receive profit. — Catena Aurea by Aquinas
Marcos 4:25
Whoever has zeal and diligence will also be given a reward, but whoever does not have zeal and diligence, even what he thinks he has will be taken from him. For on account of laziness, even that small spark which he formerly had is extinguished in him, just as through diligence it is kindled. — Commentary on Mark
Marcos 4:26
By the Kingdom of God He means God's providence concerning us. The "man" is God Himself, Who for our sake became man. He cast "seed into the ground," that is, the evangelical preaching. — Commentary on Mark
Marcos 4:27
[(as quoted by Aquinas, AD 1274)] Or else Christ sleeps, that is, ascends into heaven, where, though He seem to sleep, yet He rises by night, when through temptations He raises us up to the knowledge of Himself; and in the day time, when on account of our prayers, He sets in order our salvation. — Catena Aurea by Aquinas
Marcos 4:27
Having cast it, He "sleeps," that is, He ascended into the heavens; nevertheless, He also "rises night and day." For although God apparently sleeps, that is, is longsuffering, He rises: He rises at night when through temptations He rouses us to the knowledge of Him; He rises by day when He fills our life with joys and consolations. The seed grows as if without His knowledge, because we are free, and it depends on our will whether this seed grows or does not grow. — Commentary on Mark
Marcos 4:28
We bear fruit not by compulsion, but voluntarily, that is, we bear fruit of ourselves. At first, when we are infants who have not yet attained to the measure of the stature of Christ, we put forth "the blade," showing the beginning of good; then "the ear," when we are already able to withstand temptations as well, for the ear is already bound by joints, stands upright, and has already reached greater development; then "the full grain in the ear" is formed — this is when one brings forth the fruit of perfection. — Commentary on Mark
Marcos 4:28
[(as quoted by Aquinas, AD 1274)] For we put forth the blade, when we show a principle of good; then the ear, when we can resist temptations; then comes the fruit, when a man works something perfect. — Catena Aurea by Aquinas
Marcos 4:29
[(as quoted by Aquinas, AD 1274)] And when it has brought forth the fruit, immediately he sendeth the sickle, because the harvest is come. — Catena Aurea by Aquinas
Marcos 4:29
And when the "harvest" comes, then the "sickle" gathers the fruits. This "sickle" is the Word of God, and the "harvest" is the time of death. — Commentary on Mark
Marcos 4:31
[(as quoted by Aquinas, AD 1274)] Most brief indeed is the word of faith; Believe in God, and thou shalt be saved. — Catena Aurea by Aquinas
Marcos 4:31
The word of faith is small: because one need only believe in Christ, and you shall be saved. You see that this word is as small as a mustard seed. — Commentary on Mark
Marcos 4:32
But the preaching of the word, once sown upon the earth, expanded and grew, so that the birds of the air rest upon it, that is, all people of lofty and elevated mind and knowledge. Indeed, how many wise men found rest in this preaching, having abandoned Greek wisdom! Thus the preaching became greater than all else and put forth great branches. For the apostles went forth like branches: one to Rome, another to India, a third to Achaia, and the rest to other lands of the earth. — Commentary on Mark
Marcos 4:32
[(as quoted by Aquinas, AD 1274)] But the preaching of it has been spread far and wide over the earth, and increased so, that the birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all. Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world. — Catena Aurea by Aquinas
Marcos 4:33
[(as quoted by Aquinas, AD 1274)] For since the multitude was unlearned, he instructs them from objects of food and familiar names, and for this reason he adds, But without a parable spake he not unto them, that is, in order that they might be induced to approach and to ask Him. — Catena Aurea by Aquinas
Marcos 4:33
The Lord speaks to the people in many parables, offering parables suited to the condition of His listeners. Since the people were simple and unlearned, He therefore reminds them of the mustard seed, of grass and seed, so that through things familiar and ordinary to them He might teach them something profitable or cause them to approach and ask, and through their questioning understand what was unclear. — Commentary on Mark
Marcos 4:34
Thus He explained everything to the disciples privately, since they came directly to Him and asked. He explained only those things about which they asked and did not know, and not absolutely everything, including what was already clear. For when they understood what they had asked about, other things became clear to them from this as well, and in this way everything was resolved for them. — Commentary on Mark
Marcos 4:34
[(as quoted by Aquinas, AD 1274)] And when they were alone, he expounded all things to his disciples, that is, all things about which they were ignorant and asked Him, not simply all, whether obscure or not. — Catena Aurea by Aquinas
Marcos 4:35
Matthew narrated this differently (Matt. 8:23–27) than Mark: what the one said at greater length, the other abbreviated, and conversely, what the first set forth briefly, the latter said at greater length. — Commentary on Mark
Marcos 4:36
The Lord takes with Him the disciples alone, allowing them to be witnesses of the coming miracle. — Commentary on Mark
Marcos 4:37
But so that they would not become proud because He sent the others away and took them, and at the same time, to teach them to endure dangers, He allows them to be in danger from the storm. — Commentary on Mark
Marcos 4:37
[(as quoted by Aquinas, AD 1274)] Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefitted by Him. — Catena Aurea by Aquinas
Marcos 4:38
[(as quoted by Aquinas, AD 1274)] But He was sleeping upon the pillow of the ship, that is, on a wooden one. — Catena Aurea by Aquinas
Marcos 4:38
And He sleeps during this with the purpose that the miracle would seem all the more important to them, after they had become frightened. Otherwise, if the storm had occurred while Christ was awake, they would not have been frightened or would not have turned to Him with a plea for salvation. And so He allows them to be in fear from danger, so that they would come to an awareness of His power. Since they had only seen Christ's benefactions toward others but had not themselves experienced anything similar, there was a danger that they would become careless; therefore the Lord allows the storm to occur. He sleeps at the stern of the ship (it was, of course, wooden). — Commentary on Mark
Marcos 4:39
[(as quoted by Aquinas, AD 1274)] But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still. — Catena Aurea by Aquinas
Marcos 4:39
Having awakened, Christ rebukes first the wind, since it is the cause of the agitation of the sea, and then calms the sea as well. — Commentary on Mark
Marcos 4:40
[(as quoted by Aquinas, AD 1274)] He rebuked His disciples, for not having faith; for it goes on, And he said unto them, Why are ye so fearful? How is it that ye have not faith? For if they had had faith, they would have believed that even when sleeping, He could preserve them safe. — Catena Aurea by Aquinas
Marcos 4:40
He also rebukes the disciples for not having faith. For if they had had faith, they would have believed that even while sleeping He could preserve them unharmed. — Commentary on Mark
Marcos 4:41
The disciples said among themselves, "Who then is this?" because they still had an indefinite conception of Him. Since Christ calmed the sea by a single command, and not with a rod, like Moses, not with a prayerful cry, like Elisha at the Jordan, not with an ark, like Joshua, for this reason He appeared to them as more than a man; but in that He slept, He appeared to them again as a man. — Commentary on Mark
Marcos 4:41
[(as quoted by Aquinas, AD 1274)] There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep, they thought Him a man. — Catena Aurea by Aquinas