Opening
Matthew 12:46-49.
Matt. XII. 46-49.
While He was still talking to the people, His mother and His brothers stood outside, wanting to speak with Him. Then someone said to Him, "Look, Your mother and Your brothers are standing outside, wanting to speak with You." But He answered the one who told Him, "Who is my mother, and who are my brothers?" And He stretched out His hand toward His disciples and said, "Look, here are my mother and my brothers."
While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him. Then one said to Him, Behold, Your mother and Your brethren stand without, desiring to speak with You. But He answered and said to him that told Him, Who is my mother, and my brethren? And He stretched forth His hand towards His disciples, and said, Behold my mother and my brethren.
What I was saying earlier—that when virtue is lacking, everything else is worthless—is now being demonstrated very clearly. I was saying that age and natural relationship, living in the wilderness, and all such things are equally useless when there is not a good disposition. But today we learn something additional: that even to have carried Christ in the womb and to have given birth to that marvelous child brings no benefit if there is no virtue.
That which I was lately saying, that when virtue is wanting all things are vain, this is now also pointed out very abundantly. For I indeed was saying, that age and nature, and to dwell in the wilderness, and all such things, are alike unprofitable, where there is not a good mind; but today we learn in addition another thing, that even to have borne Christ in the womb, and to have brought forth that marvellous birth, has no profit, if there be not virtue.
Just as I was recently saying that when virtue is lacking, everything else is useless—this point is now being made very clearly. I was indeed saying that age and nature, and living in the wilderness, and all such things are equally worthless when a good mind is absent. But today we learn something additional: that even having carried Christ in the womb and having given birth to…
And this is especially clear from what follows. For while He was still speaking to the people, someone told Him, "Your mother and Your brothers are looking for You." But He says, "Who is my mother, and who are my brothers?"
And this is hence especially manifest. For while He yet talked to the people, it is said, one told Him, Your mother and Your brethren seek You. But He says, who is my mother, and who are my brethren?
And He said this, not because He was ashamed of His mother or denying the woman who bore Him—for if He had been ashamed of her, He would not have passed through that womb—but to declare that she gains no advantage from this unless she does all that is required to be done. In fact, what she had attempted to do was prompted by needless vanity, in that she wanted to show the people that she has power and authority over her Son, still not understanding anything great concerning Him—which explains her poorly timed approach. Notice both her presumption and theirs. When they should have gone inside and listened with the crowd, or if they did not want to do that, waited for Him to finish His teaching and then approached Him, they instead call Him out and do this in front of everyone, showing needless vanity and wanting to make it appear that they command Him with great authority. The evangelist also shows that he is criticizing this, for he expressed himself with exactly this implication: "While He yet talked to the people"—as if to say, "What? Was there no other opportunity? Was it not possible to speak with Him in private?"
And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through that womb; but as declaring that she has no advantage from this, unless she do all that is required to be done. For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she has power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence and theirs. Since when they ought to have gone in, and listened with the multitude; or if they were not so minded, to have waited for His bringing His discourse to an end, and then to have come near; they call Him out, and do this before all, evincing a superfluous vanity, and wishing to make it appear, that with much authority they enjoin Him. And this too the evangelist shows that he is blaming, for with this very allusion did he thus express himself, While He yet talked to the people; as if he should say, What? Was there no other opportunity? Why, was it not possible to speak with Him in private?
And what was it they wished to say? If it were about matters of true doctrine, they should have presented these things publicly and stated them before everyone, so that others might benefit as well. But if it was about other matters concerning themselves, they should not have been so insistent. For if He did not permit the burial of a father, lest attendance on Him be interrupted, much less should they have stopped His teaching to the people for things that were of no importance. From this it is clear that nothing but vainglory led them to do this. John also declares this by saying, "Neither did His brethren believe in Him," and he reports some of their sayings as well, which are full of great foolishness. He tells us that they were trying to drag Him to Jerusalem for no other purpose than that they themselves might gain glory from His miracles. For "if you do these things," it is said, "show Yourself to the world. For there is no man that does anything in secret, and seeks himself to be manifest." He Himself rebuked them at that time, attributing this to their carnal mind. That is, because the Jews were reproaching Him and saying, "Is not this the carpenter's son, whose father and mother we know? And His brethren, are not they with us?" His brethren, wanting to cast off the disparagement caused by His birth, were calling Him to display His miracles.
And what was it they wished to say? For if it were touching the doctrines of the truth, they ought to have propounded these things publicly, and stated them before all, that the rest also might have the benefit: but if about other matters that concerned themselves, they ought not to have been so urgent. For if He suffered not the burial of a father, lest the attendance on Him should be interrupted, much less ought they to have stopped His discourse to the people, for things that were of no importance. Whence it is clear, that nothing but vainglory led them to do this; which John too declares, by saying, Neither did His brethren believe in Him; John 7:5 and some sayings too of theirs he reports, full of great folly; telling us that they were for dragging Him to Jerusalem, for no other purpose, but that they themselves might reap glory from His miracles. For if you do these things, it is said, show Yourself to the world. For there is no man that does anything in secret, and seeks himself to be manifest; when also He Himself rebuked them, attributing it to their carnal mind. That is, because the Jews were reproaching Him, and saying, Is not this the carpenter's son, whose father and mother we know? And His brethren, are not they with us? they, willing to throw off the disparagement caused by His birth, were calling Him to the display of His miracles.
For this reason He firmly rejects them, intending to heal their weakness. Surely, if He had wanted to deny His mother, He would have denied her then, when the Jews were reproaching Him. But as things stand, we see that He takes such great care of her that even at the very cross He entrusts her to the disciple whom He loved most of all, and gives him a great responsibility concerning her.
For this cause He quite repels them, being minded to heal their infirmity; since surely, had it been His will to deny His mother, He would have denied her then, when the Jews were reproaching Him. But as it is, we see that He takes so great care of her, as even at the very cross to commit her to the disciple whom He loved most of all, and to give him a great charge concerning her.
He does not act that way now, but instead does so out of care for her and for His brothers. That is, because their attitude toward Him was as toward a mere man, and they were vainglorious, He casts out the disease, not to insult them but to correct them.
But now He does not so, out of care for her, and for His brethren. I mean, because their regard for Him was as towards a mere man, and they were vainglorious, He casts out the disease, not insulting, but correcting them.
But I ask you, please examine not just the words, which contain a moderate rebuke, but also the inappropriate behavior of his relatives, and the boldness with which they had acted, and who the person was who rebuked it—no mere man, but the only-begotten Son of God. Consider also the purpose behind his rebuke: it was not intended to drive them into confusion, but to free them from the most tyrannical passion and to lead them gradually to the correct understanding about himself, and to convince her that he was not only her Son but also her Lord. In this way you will see that the rebuke is entirely fitting for him and beneficial to her, and also contains much gentleness. For he did not say, "Go away, tell my mother you are not my mother," but he addressed himself to the person who informed him, saying, "Who is my mother?" Along with the things already mentioned, he was providing for another purpose as well. What is that purpose? It is that neither they nor others, trusting in their family relationship, should neglect virtue. For if she gains nothing by being his mother, apart from that quality in her, hardly will anyone else be saved by their kinship. For there is only one true nobility, to do the will of God. This kind of noble birth is better than the other and more genuine.
But do thou, I pray, examine not the words only, which contain a moderate reproof, but also the unbecoming conduct of His brethren, and the boldness wherewith they had been bold and who was the person reproving it, no mere man, but the only-begotten Son of God; and with what purpose He reproved; that it was not with intent to drive them to perplexity, but to deliver them from the most tyrannical passion and to lead them on little by little to the right idea concerning Himself, and to convince her that He was not her Son only, but also her Lord: so will you perceive that the reproof is in the highest degree both becoming Him and profitable to her, and withal having in it much gentleness. For He said not, Go your way, tell my mother, you are not my mother, but He addresses Himself to the person that told Him; saying, Who is my mother? together with the things that have been mentioned providing for another object also. What then is that? That neither they nor others confiding in their kindred, should neglect virtue. For if she is nothing profited by being His mother, were it not for that quality in her, hardly will any one else be saved by his kindred. For there is one only nobleness, to do the will of God. This kind of noble birth is better than the other, and more real.
Knowing these things, then, we shouldn't take pride in children who have a good reputation unless we ourselves possess their virtue. Nor should we take pride in noble ancestors unless we share their character. For it's possible both that the one who physically fathered someone might not truly be his father, and that someone who didn't physically father him might be. That's why on another occasion, when a woman said, "Blessed is the womb that bore You, and the breasts which You nursed," He didn't say, "The womb didn't bear me, and I didn't nurse at those breasts." Instead, He said, "Yes, rather blessed are those who do the will of my Father." Do you see how on every occasion He doesn't deny the relationship by physis, but emphasizes the one by virtue? And His forerunner too, when he said, "O generation of vipers, don't think to say, 'We have Abraham as our father,'" didn't mean that they weren't naturally descended from Abraham, but that being descended from Abraham profits them nothing unless they had the relationship by character. Christ also declared this when He said, "If you were Abraham's children, you would do the works of Abraham"—not depriving them of their kinship according to the flesh, but teaching them to seek after that relationship which is greater and more real.
2. Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begot a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, Blessed is the womb that bare You, and the paps which You have sucked; He said not, The womb bare me not, neither did I suck the paps, but this, Yea rather, blessed are they that do the will of my Father. Do you see how on every occasion He denies not the affinity by nature, but adds that by virtue? And His forerunner too, in saying, O generation of vipers, think not to say, We have Abraham to our father, Matthew 3:7, 9 means not this, that they were not naturally of Abraham, but that it profits them nothing to be of Abraham, unless they had the affinity by character; which Christ also declared, when He said, If you were Abraham's children, you would do the works of Abraham; John 8:39 not depriving them of their kindred according to the flesh, but teaching them to seek after that affinity which is greater than it, and more real.
Here Jesus establishes this same principle, but in a less offensive and more restrained way, as was fitting when speaking to His mother. He did not say at all, "She is not my mother, nor are those my brethren, because they do not do my will." Nor did He declare and pronounce judgment against them. Instead, He left it in their own power to choose, speaking with the gentleness that befits Him.
This then He establishes here also, but in a manner less invidious, and more measured, as became Him speaking to His mother. For He said not at all, She is not my mother, nor are those my brethren, because they do not my will; neither did He declare and pronounce judgment against them; but He yet left in it their own power to choose, speaking with the gentleness that becomes Him.
For the one who does the will of my Father, He says, this is my brother, and sister, and mother.
For he that does, says He, the will of my Father, this is my brother, and sister, and mother.
Therefore, if they want to be such, let them come this way. And when the woman cried out again, saying, "Blessed is the womb that bore You," He did not say, "She is not my mother," but rather, "If she wishes to be blessed, let her do the will of my Father." For such a person is both brother, and sister, and mother.
Wherefore if they desire to be such, let them come this way. And when the woman again cried out, saying, Blessed is the womb that bare You, He said not, She is not my mother, but, If she wishes to be blessed, let her do the will of my Father. For such a one is both brother, and sister, and mother.
What honor! What virtue! How high she lifts up the one who follows her! How many women have blessed that holy Virgin and her womb, and prayed that they might become such mothers, giving up everything! What then prevents it? For behold, He has marked out a broad road for us, and it is granted not only to women but also to men to attain this rank—or rather one even far higher. For this makes one His mother much more than those birth pains did. So if those pains were a reason for blessing, this is much more so, since it is also more real. Therefore, do not merely desire this, but also walk with great diligence on the path that leads you to what you desire.
Oh honor! Oh virtue! Unto what a height does she lead up him that follows after her! How many women have blessed that holy Virgin, and her womb, and prayed that they might become such mothers, and give up all! What then is there to hinder? For behold, He has marked out a spacious road for us; and it is granted not to women only, but to men also, to be of this rank, or rather of one yet far higher. For this makes one His mother much more, than those pangs did. So that if that were a subject for blessing, much more this, inasmuch as it is also more real. Do not therefore merely desire, but also in the way that leads you to your desire walk thou with much diligence.
Having said these words, He came out of the house. Do you see how He both rebuked them and did what they desired? He did the same thing at the wedding. For there too He first reproved her for asking at the wrong time, and yet He still did not refuse her. By the former He corrected her weakness, by the latter He showed His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory and rendered the proper honor to His mother, even though her request was unseasonable. For, on the same day, it is said, Jesus went out of the house and sat by the sea side.
3. Having then said these words, He came out of the house. Do you see, how He both rebuked them, and did what they desired? Which He did also at the marriage. John 2:1-11 For there too He at once reproved her asking unseasonably, and nevertheless did not gainsay her; by the former correcting her weakness, by the latter showing His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory, and rendered the due honor to His mother, even though her request was unseasonable. For, in the same day, it is said, went Jesus out of the house, and sat by the sea side.
After saying these words, He left the house. Do you see how He both rebuked them and also did what they asked? He did the same thing at the wedding. For there too He immediately corrected her for asking at the wrong time, but still He did not refuse her. By the former He corrected her weakness, and by the latter He showed His loving kindness toward His mother. In the same way on this occasion too, He says, "If you want to see and hear, look—I am coming out and teaching." After working many miracles, He once again provides the benefit of His teaching. And He sits by the sea, fishing and drawing into His net those who are on the land.
Why, if you desire, says He, to see and hear, behold I come forth and discourse. Thus having wrought many miracles, He affords again the benefit of His doctrine. And He sits by the sea, fishing and getting into His net them that are on the land.
But He sat by the sea, not without a purpose, and the evangelist has hinted at this in an obscure way. To show that His reason for doing this was to arrange His audience carefully, making sure no one was behind His back but everyone was face to face with Him,
But He sat by the sea, not without a purpose; and this very thing the evangelist has darkly expressed. For to indicate that the cause of His doing this was a desire to order His auditory with exactness, and to leave no one behind His back, but to have all face to face,
And great crowds, He says, were gathered to Him, so that He got into a boat and sat down, and the whole crowd stood on the shore.
And great multitudes, says He, were gathered together unto Him, so that He went into a ship and sat, and the whole multitude stood on the shore.
And after sitting down there, He spoke using parables.
And having sat down there, He speaks by parables.
And it says, He spoke many things to them in parables. Matthew 13:3
And He spoke, it says, many things unto them in parables. Matthew 13:3
And yet we know that on the mountain He did nothing like this, nor did He weave His teaching with so many parables, for at that time there were only crowds and simple people; but here there are also Scribes and Pharisees.
And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees.
Please notice, I ask you, what kind of parable He speaks first, and how Matthew arranges them in order. Which one does He speak first? The one that was most necessary to speak first, the one that makes the listener pay more attention. Because He was going to speak to them in obscure sayings, He first thoroughly stirs up His hearers' minds through His parable. This is why another evangelist also says that He rebuked them because they do not understand, saying, "How did you not know the parable?" But He does not speak in parables only for this reason, but also so that He may make His teaching more vivid, fix the memory of it in them more firmly, and bring these things before their sight. The prophets do the same thing.
But do thou mark, I pray you, what kind of parable He speaks first, and how Matthew puts them in their order. Which then does He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers' mind first by His parable. Therefore also another evangelist says that He reproved them, because they do not understand; saying, How knew ye not the parable? But not for this cause only does He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also.
What then is the parable? "Behold," He says, "a sower went forth to sow." Where did He go forth from, since He is present everywhere and fills all things? Or how did He go forth? Not in physical location, but in His condition and dispensation toward us, coming nearer to us by clothing Himself with flesh. Because we could not enter—our sins blocking us from entrance—He comes forth to us. And why did He come forth? To destroy the ground overrun with thorns? To take revenge on the farmers? Not at all. Rather, to cultivate and care for it, and to sow the word of godliness. For by seed here He means His teaching, by land He means the souls of people, and by the sower He means Himself.
4. What then is the parable? Behold, says He, a sower went forth to sow. Whence went He forth, who is present everywhere, who fills all things? Or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? To destroy the ground teeming with thorns? To take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.
What happens to this seed then? Three parts are lost, and one is saved.
What then comes of this seed? Three parts perish, and one is saved.
And when He was sowing, some seeds fell, He says, beside the path; and the birds came and ate them up.
And when He sowed, some seeds fell, He says, by the way side; and the fowls came and devoured them up.
He did not say that He cast them, but that they fell.
He said not, that He cast them, but that they fell.
Some seed fell on the rock, where there wasn't much earth. It sprang up immediately because it had no depth of earth. But when the sun came up, the plants were scorched, and because they had no root, they withered away. Some seed fell among the thorns, and the thorns sprang up and choked them. But other seed fell on the good ground and brought forth fruit—some a hundredfold, some sixtyfold, some thirtyfold. Whoever has ears to hear, let him hear.
And some upon the rock, where they had not much earth; and immediately they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among the thorns, and the thorns sprang up, and choked them. But others fell on the good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who has ears to hear let him hear.
A fourth part is saved, and not all of it in the same way—even here there is great difference.
A fourth part is saved; and not this all alike, but even here great is the difference.
Now He said these things, showing that He spoke to everyone without holding anything back. For just as the sower makes no distinction in the land given to him, but simply and without partiality scatters his seed, so He too makes no distinction between rich and poor, wise and unwise, lazy or diligent, brave or cowardly. Instead, He speaks to all, fulfilling His part, even though He knows beforehand what the results will be. He does this so that He can say, "What should I have done that I have not done?" (Isaiah 5:4). And the prophets speak of the people as a vine, for it says, "My beloved had a vineyard" (Isaiah 5:1), and "He brought a vine out of Egypt." But He speaks of them as seed. What does this show? That obedience now will be quick and easier, and will soon bear its fruit.
Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, What ought I to have done, that I have not done? Isaiah 5:4 And the prophets speak of the people as of a vine; For my beloved, it is said, had a vineyard; Isaiah 5:1 and, He brought a vine out of Egypt; but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit.
When you hear "The sower went forth to sow," don't think this is pointless repetition. A sower often goes out for other tasks too—to plow, to cut out harmful plants, to pull up thorns, or to take care of some similar matter. But He went out to sow.
But when you hear, The sower went forth to sow, think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow.
From where then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it—that is, the soul that did not listen.
Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken.
Why doesn't He say, "Some careless people received it and lost it; some rich people choked it; and some shallow people betrayed it"? He doesn't want to rebuke them harshly, or He might push them into despair. Instead, He leaves the reproof to the conscience of His hearers.
And wherefore does He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers.
This was true not only of the seed, but also of the net, for it too brought up many that were worthless.
And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable.
But He speaks this parable to encourage His disciples and to teach them that even if those who are lost outnumber those who receive the word, they should not lose heart. For this was the case even with their Lord, and He who fully knew beforehand that these things would happen did not stop sowing.
5. But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the ease even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing.
Someone might say, "How can it be reasonable to sow seed among thorns, on rock, or on the wayside?" When it comes to literal seeds and earth, it cannot be reasonable. But when it comes to people's souls and their instruction, this approach deserves abundant praise. A farmer would rightly be blamed for doing this, since it is impossible for rock to become soil, or for the wayside not to be a wayside, or for thorns not to be thorns. But with rational beings, it is not the same. The rock can change and become rich soil. The wayside need not continue to be trampled on or lie open to everyone passing by, but can become a fertile field. The thorns can be destroyed, and the seed can enjoy complete security. If this were impossible, the Sower would not have sown. And if the change did not happen in everyone, this is not the fault of the Sower, but of those who are unwilling to be changed. He has done His part. If they betrayed what they received from Him, He is blameless, having shown such love for humanity.
And how can it be reasonable, says one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it has its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man.
Pay attention to this, I ask you: the path of destruction is not a single one, but there are different paths, quite separate from one another. For those who are like the wayside are the coarse-minded, indifferent, and careless; but those on the rock are people who fail only from weakness.
But do thou mark this, I pray you; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.
The seed sown on stony ground, He says, represents the person who hears the word and immediately receives it with joy. Yet he has no root in himself, but lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. When someone hears the word of truth and does not understand it, He says, the evil one comes and snatches away what was sown in his heart. This is the one sown along the path.
For that which is sown upon the stony places, says He, the same is he that hears the word, and anon with joy receives it. Yet has he not root in himself, but endures for a while; but when tribulation or persecution arises because of the word, by and by he is offended! When any one, so He says, hears the word of truth and understands it not, then comes the wicked one, and catches that which was sown out of his heart. This is he that is sown by the wayside.
The teaching does not wither away in the same way when no one is attacking or disturbing its foundations as it does when temptations press upon a person. But those who are compared to the thorns are far more inexcusable than these.
Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these.
In order to prevent any of these things from happening to us, let us cover up the things we have been told through our zeal and constant remembering. For even if the devil does snatch them away, it is still up to us whether they are actually taken. Even if the plants wither, this does not happen because of the heat (for He did not say "it withered because of the heat," but "because it had no root"). Even if His words are choked, this is not because of the thorns, but because of those who allow them to grow up. For there is a way, if you are willing, to stop this harmful growth and to make proper use of our wealth. This is why He did not say "the world," but "the care of the world," and not "riches," but "the deceitfulness of riches."
6. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, because it had no root); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if you will, to check this evil growth, and to make the right use of our wealth. Therefore He said not, the world, but the care of the world; nor riches, but the deceitfulness of riches.
Let us not blame external circumstances, but rather the corrupt mind. For it is possible to be wealthy without being deceived, and to live in this world without being choked by its worries. Indeed, riches have two opposing disadvantages: one is anxiety, which wears us down and brings darkness over us; the other is luxury, which makes us soft and weak.
Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate.
And He has rightly said, The deceitfulness of riches. For everything connected to riches is deceit; they are merely names, not attached to actual things. For pleasure and glory and splendid clothing and all these things are a kind of empty show, not reality.
And well has He said, The deceitfulness of riches. For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality.
Having spoken about the ways of destruction, He then mentions the good ground, not allowing them to despair but giving hope of repentance and showing that it is possible to change from the previously mentioned things into this.
Having therefore spoken of the ways of destruction, afterwards He mentions the good ground, not suffering them to despair, but giving a hope of repentance, and indicating that it is possible to change from the things before mentioned into this.
And yet if both the land is good, the Sower is one, and the seed is the same, why did one bear a hundred, one sixty, and one thirty? Here again the difference comes from the nature of the ground, for even where the ground is good, there is great difference even in that. Do you see that it is not the farmer who is to blame, nor the seed, but the land that receives it? Not because of its nature, but because of its disposition. And in this too, His mercy toward humanity is great, because He does not require one single measure of virtue, but while He receives the first, and does not cast out the second, He also gives a place to the third.
And yet if both the land be good, and the Sower one, and the seed the same, wherefore did one bear a hundred, one sixty, one thirty? Here again the difference is from the nature of the ground, for even where the ground is good, great even therein is the difference. Do you see, that not the husbandman is to be blamed, nor the seed, but the land that receives it? Not for its nature, but for its disposition. And herein too, great is His mercy to man, that He does not require one measure of virtue, but while He receives the first, and casts not out the second, He gives also a place to the third.
He says these things so that those who followed Him would not assume that merely hearing is enough for salvation. Someone might ask, why didn't He mention other vices as well, like lust or vainglory? In speaking of worldly concerns and the deceitfulness of riches, He covered everything. Indeed, both vainglory and all other vices belong to this world and to the deceitfulness of riches—things like pleasure, gluttony, envy, vainglory, and everything similar.
And these things He says, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of the care of this world, and the deceitfulness of riches, He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like.
But He also added the way and the rock, signifying that it is not enough to be freed from riches alone, but we must cultivate the other parts of virtue as well. For what if you are free from riches, yet are soft and unmanly? And what if you are not unmanly, but are remiss and careless about hearing the word? No, no single part is sufficient for our salvation, but what is required is first a careful hearing and continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things.
But He added also the way and the rock, signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if you are free indeed from riches, yet are soft and unmanly? And what if you are not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things.
In fact, His reason for putting this before the other is that the first one is required first (for "How shall they believe except they hear?" Romans 10:14, just as we too, unless we pay attention to what is said, will not even be able to learn what we ought to do). After that comes fortitude and contempt for present things.
In fact, His reason for putting this before the other, is because the one is first required (for How shall they believe except they hear? Romans 10:14 just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present.
When we hear these things, let us fortify ourselves on all sides by paying attention to His instructions, striking our roots deep, and cleansing ourselves from all worldly things. But if we do one while neglecting the other, we will gain nothing. For even if we do not perish in one way, we will perish in some other. What does it matter if we are not ruined by riches, if we are ruined by laziness? Or what if we are not ruined by laziness, if we are ruined by self-indulgence? A farmer mourns his loss equally whether he loses his crop one way or another. So let us not comfort ourselves by thinking we are not perishing in all these ways, but let us grieve over whichever way we are perishing.
7. Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing.
And let us burn up the thorns, because they choke the word. This is well known to those rich people, who prove unprofitable not only in these matters but in others as well. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if they are useless for those, how much more for heavenly matters. Yes, our thoughts are corrupted in two ways by this: both by luxury and by anxiety. For either of these alone would be enough to overwhelm the boat, but when both work together, imagine how high the wave rises.
And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.
Do not be surprised that He calls our luxury thorns. You are not aware of it because you are intoxicated with your passion, but those who are in sound health know that it pricks more sharply than any thorn, and that luxury wastes the soul worse than anxiety and causes more severe pains to both body and soul. For a person is not as badly struck by worry as by overindulgence. When sleeplessness, throbbing temples, heaviness in the head, and pains in the bowels take hold of such a person, you can imagine how much worse these are than thorns. And just as thorns, whichever side they are grasped from, draw blood from the hands that seize them, so does luxury afflict feet, hands, head, eyes, and generally all our bodily parts. It is also withered and unfruitful like the thorn, and hurts much more than it does, especially in our vital parts. Yes, it brings on premature old age, dulls the senses, darkens our reasoning, blinds the sharp-sighted mind, and makes the body swollen by increasing the buildup of waste and gathering together a great accumulation of evils. It makes the burden too great and the load overwhelming, from which come our many and continual falls and our frequent shipwrecks.
And marvel not at His calling our luxury, thorns. For thou indeed art not aware of it, being intoxicated with your passion, but they that are in sound health know that it pricks sharper than any thorn, and that luxury wastes the soul worse than care, and causes more grievous pains both to body and soul. For one is not so sorely smitten by anxiety, as by surfeiting. Since when watchings, and throbbings of the temples, and heaviness in the head, and pangs of the bowels, lay hold of such a man, you may imagine how many thorns these surpass in grievousness. And as the thorns, on whichever side they are laid hold of, draw blood from the hands that seize them, just so does luxury plague both feet, and hands, and head, and eyes, and in general all our members; and it is withered also, and unfruitful, like the thorn, and hurts much more than it, and in our vital parts. Yea, it brings on premature old age, and dulls the senses, and darkens our reasoning, and blinds the keen-sighted mind, and makes the body tumid, rendering excessive the deposition of that which is cast away, and gathering together a great accumulation of evils; and it makes the burden too great, and the load overwhelming; whence our falls are many and continual, and our shipwrecks frequent.
Tell me, why do you pamper your body? What are we going to do—sacrifice you and serve you on the table? It makes sense to fatten birds, or rather, not even for them is it truly good. When they are fattened, they become unsuitable for healthy food. Luxury is such a great evil that its harm is evident even in non-rational creatures. Through luxury we make even them unprofitable, both to themselves and to us. Their excess flesh is hard to digest, and a wetter kind of decay is produced by that type of fat. In contrast, creatures that are not fed this way but live in what we might call abstinence, moderate diet, labor, and hardship—these are most useful both to themselves and to others, whether for food or anything else. Those who eat such animals are healthier, but those who feed on the overfed ones become like them, growing sluggish and sickly, making their burden heavier. Nothing is as hostile and harmful to the body as luxury; nothing tears it apart, overloads it, and corrupts it as much as intemperance.
For tell me, why pamper your body? What? Are we to slay you in sacrifice, to set you on the table? The birds it is well for you to pamper: or rather, not so well even for them; for when they are fattened, they are unprofitable for wholesome food. So great an evil is luxury, that its mischief is shown even in irrational beings. For even them by luxury we make unprofitable, both to themselves and to us. For their superfluous flesh is indigestible, and the moister kind of corruption is engendered by that kind of fatness. Whereas the creatures that are not so fed, but live, as one may say, in abstinence, and moderate diet, and in labor and hardship, these are most serviceable both to themselves and to others, as well for food, as for everything else. Those, at any rate, who live on them, are in better health; but such as are fed on the others are like them, growing dull and sickly, and rendering their chain more grievous. For nothing is so hostile and hurtful to the body, as luxury; nothing so tears it in pieces, and overloads and corrupts it, as intemperance.
So this, more than anything, should make us amazed at their foolishness: they aren't even willing to show themselves as much care as others show toward their wineskins. Wine merchants don't allow their skins to receive more than they can handle, or they'll burst. But these people don't grant even that much foresight to their own miserable belly. Instead, when they've stuffed and stretched it full, they keep filling everything—up to the ears, up to the nostrils, to the very throat itself—squeezing the breath and the power that directs the living being into half its proper space. What? Was your throat given to you for this purpose—to fill it right up to the mouth with sour wine and all kinds of rottenness? No, O man, it wasn't. It was given to you above all to sing to God, to offer up holy prayers, to read out the divine laws, and to give profitable counsel to your neighbors. But you, as if you had received it for this purpose, don't allow it leisure for that ministry, not even for a short time. Instead, for your whole life you subject it to this evil slavery. It's as if someone had been given a lyre with golden strings, beautifully made, and instead of playing the most harmonious music with it, he covered it over with dung and mud—that's what these people do. Now when I say "dung," I'm not talking about living itself, but about luxurious living and that great excess. Because whatever is more than necessary isn't nourishment—it's just harmful. In truth, the belly alone was made merely to receive food, but the mouth, throat, and tongue were made for other things far more necessary than this. Or rather, even the belly wasn't made simply to receive food, but to receive moderate food. It makes this clear by crying out loudly against us when we torment it with this greed. And it doesn't just complain against us—it also avenges that wrong by exacting from us the most severe penalty. First it punishes the feet that carry and lead us to those wicked feasts, then the hands that serve it, binding them together for having brought it such quantities and kinds of food. Many people have even distorted their very mouth, eyes, and head. And just as a servant who receives an impossible order often becomes insolent out of desperation toward the one who gave it, so the belly too, along with these members, often ruins and destroys even the brain itself from being overstrained. And God has ordered this well—that so much harm should come from excess—so that when you won't practice self-restraint willingly, at least you may learn to be moderate unwillingly, out of fear of such great ruin.
Wherefore above all may this circumstance make one amazed at them for their folly, that not even so much care as others show towards their wine skins, are these willing to evince towards themselves. For those the wine merchants do not allow to receive more than is fit, lest they should burst; but to their own wretched belly these men do not vouchsafe even so much forethought, but when they have stuffed it and distended it, they fill all, up to the ears, up to the nostrils, to the very throat itself, thereby pressing into half its room the spirit, and the power that directs the living being. What? Was your throat given you for this end, that you should fill it up to the very mouth, with wine turned sour, and all other corruption? Not for this, O man, but that you should above all things sing to God, and offer up the holy prayers, and read out the divine laws, and give to your neighbors profitable counsel. But you, as if you had received it for this end, dost not suffer it to have leisure for that ministry, so much as for a short season, but for all your life subjectest it to this evil slavery. And as if any man having had a lyre given him with golden strings, and beautifully constructed, instead of awakening with it the most harmonious music, were to cover it over with much dung and clay; even so do these men. Now the word, dung, I use not of living, but of luxurious living, and of that great wantonness. Because what is more than necessary is not nourishment, but merely injurious. For in truth the belly alone was made merely for the reception of food; but the month, and the throat, and tongue, for other things also, far more necessary than these: or rather, not even the belly for the reception of food simply, but for the reception of moderate food. And this it makes manifest by crying out loudly against us, when we tease it by this greediness; nor does it clamor against us only, but also avenging that wrong exacts of us the severest penalty. And first it punishes the feet, that bear and conduct us to those wicked revels, then the hands that minister to it, binding them together for having brought unto it such quantities and kinds of provisions; and many have distorted even their very mouth, and eyes, and head. And as a servant receiving an order beyond his power, not seldom out of desperation becomes insolent to the giver of the order: so the belly too, together with these members, often ruins and destroys, from being over-strained, the very brain itself. And this God has well ordered, that from excess so much mischief should arise; that when of your own will thou dost not practise self-restraint, at least against your will, for fear of so great ruin, you may learn to be moderate.
Understanding these things, let us flee from luxury and pursue moderation, so that we may enjoy bodily health and, having freed our soul from all sickness, may attain the good things to come, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
Knowing then these things, let us flee luxury, let us study moderation, that we may both enjoy health of body, and having delivered our soul from all infirmity, may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.