Gregory: It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.
Eusebius: Now these things were foretold by our Savior according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him.
Chrysostom: And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, etc. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.
Gregory: The good ground then beans fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.
Ver. 16. No man, when he has lighted a candle, covers it with a vessel, or puts it under a bed; but sets it on a candlestick, that they which enter in may see the light.17. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.18. Take heed therefore how you hear: for whosoever has, to him shall be given; and whosoever has not, form him shall be taken even that which he seems to have.
Theophylact: Having before said to His Apostles, To you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he has lighted a candle covers it with a vessel, or puts it under a bed.
Eusebius: As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure. Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.
Augustine: Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest.
Origen: But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church.
Chrysostom: By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for you will be known of all men, since it cannot be that so great virtue should lie hid.
Maximus: Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained.
Theophylact: But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly, meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how you hear; for whosoever has, to him shall be given. As if he says, Give heed with all your mind to the word which you hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso has no love of hearing the word, though he deems himself skillful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labor he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labors in his inquiries, the greater may be the recompense of his reward.
Ver. 19. Then came to him his mother and his brethren, and could not come at him for the press.20. And it was told him by certain which said, Your mother and your brethren stand without, desiring to see you.21. And he answered and said to them, My mother and my brethren are these which hear the word of God, and do it.
Titus of Bostra: Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father’s teaching. But when they began to feel His absence, they came to Him, as it is said, Then came to him his mother and his brethren. When you hear of our Lord’s brethren you must include also the notions of piety and grace. For no one in regard of His divine nature is the brother of the Savior, (for He is the Only-begotten,) but He has, by the grace of piety, made us partakers in His flesh and His blood, and He who is by nature God has become our brother.
Theophylact: But those who are said to be our Lord’s brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk.
Titus of Bostra: His brethren thought that when He heard of their presence He would send away the people, from respect to His mother’s name, and from His affection towards her, as it follows, And it was told him, Your mother and your brethren stand without.
Chrysostom: Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said to them, My mother and my brethren are they which hear the word of God, and do it, etc.
Ambrose: The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knows not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father’s mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shown to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection.
Theophylact: They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.
Chrysostom: Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honored by Him as a son, and never to consider Him as her Lord.
Theophylact: But some take this to mean that certain men, hating Christ’s teaching, and mocking at Him for His doctrine, said, Your mother and your brethren stand without wishing to see you; as if thereby to show His meanness of birth. And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and does it; for it becomes us both to hear and to do. But by the word of God He means His own teaching. for all the words which He Himself spoke were from His Father.
Ambrose: In a mystical sense he ought not to stand without who was seeking Christ. Hence also that saying, Come to him, and be enlightened. For if they stand without, not even parents themselves are acknowledged; and perhaps for our example they are not. How are we acknowledged by Him if we stand without? That meaning also is not unreasonable, because by the figure of parents He points to the Jews of whom Christ was born, and thought the Church to be preferred to the synagogue.
Theophylact: For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.
Ver. 22. Now it came to pass on a certain day, that he went into a ship with his disciples: and he said to them, Let us go over to the other side of the lake. And they launched forth.23. But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.24. And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.25. And he said to them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commands even the winds and water, and they obey him.
Cyril: When the disciples saw that all men received help from Christ, it seemed fitting that they themselves also should in turn rejoice in the benefits of Christ. For no one regards that which happens in the person of another equally with that to himself. The Lord therefore exposed the disciples to the sea and the winds, as it follows, Now it came to pass on a certain, day that he went into a ship with his disciples; and he said to them, Let us go over to the other side of the lake: and they launched forth.
Chrysostom: Luke indeed avoids the question which might be put to him with regard to the order of time, saying, that He went into a ship on a certain day. Now if the storm had arisen when our Lord was awake, the disciples either had not feared, or not believed that He could do such a thing. For this cause He sleeps, giving them an occasion for fear; for it follows, But as they sailed he fell asleep; and there came down a storm of wind on the lake.
Ambrose: We are told above, moreover, that He passed the night in prayer. How then does He here fall asleep in a storm? The security of power is expressed, that while all were afraid, He alone lay fearless; but He lay asleep in the body, while in the mind he was in the mystery of divinity. For nothing happens without the Word.
Cyril: But it seems to have been especially and wonderfully ordained that they should not seek His assistance when first the storm began to affect the boat, but after the danger had increased, in order that the power of the Divine Majesty might be made more manifest. Hence it is said, And they were filled with water, and were in jeopardy. This indeed our Lord allowed for the sake of trial, that having confessed their danger they should acknowledge the greatness of the miracle. Hence when their great danger had driven them into intolerable fear, having no other hope of safety but the Lord of power Himself, they awoke Him.
It follows, And they came to him, and awoke him, saying, Master, we perish.
Augustine: Matthew says, Master, save us, we perish. Mark, Master, care you not that we perish? There is the same expression in all of men awakening our Lord, and anxious for their safety. Nor is it worth while to inquire which of these was most likely to have been said to Christ. For whether they said one of these three, or some other words which no Evangelist has mentioned, but of the same import, what matter is it? Though at the same time this may have been the case, that by the many who awoke Him, all these things were said, one by one, and another by another.
Cyril: But it could not be that they should perish while the Almighty was with them. Christ then arose, Who has power over all things, and immediately quells the storm and the violence of the wind, and the tempest ceased, and there was a calm. Herein He shows Himself to be God, to Whom it is said, You rule the raging of the sea: when the waves thereof arise, you still them. So then as He sailed, our Lord manifested both natures in one and the same person, seeing that He who as man slept in the ship, as God by His word stilled the raging of the sea.
Cyril: But together with the raging of the waters, He quiets also the tumult of their souls, as it follows, And he said to them, Where is your faith? By which word He showed, that it is not so much the assault of temptation which causes fear, as faint-heartedness. For as gold is proved in the fire, so is faith in temptation.
Augustine: Now this is related by the other Evangelists in different words. For Matthew says, that Jesus said, Why are you fearful, O you of little faith? but Mark as follows, Why are you so fearful? How is it that you have no faith i. e. that perfect faith like the grain of mustard seed. Mark then also says, O you of little faith; but Luke, Where is your faith? And indeed all these may have been said, Why are you fearful? Where is your faith? O you of little faith. Hence one Evangelist relates one, another another.
Cyril: When the tempest was quelled at the command of Christ, the disciples in astonishment whispered one to the other, as it follows, And they being afraid wondered, etc. Now the disciples said not this as ignorant of Him, for they knew that He was God, and Jesus the Son of God. But they marvel at the exceeding vastness of His natural power, and the glory of His divinity, although He was like to us, and visible in the flesh. Hence they say, Who is this? that is, of what manner of man? how great, and with what great power and majesty? for it is a mighty work, a lordly command, no abject petition.
Theophylact: Or, it was not His disciples, but the sailors and others in the ship who ho wondered.
But allegorically, the sea or lake is the dark and bitter tide of the world, the ship is the wood of the cross, by help of which the faithful, having passed the waves of this world, reach the shore of a heavenly country.
Ambrose: Our Lord therefore, who knew that He came upon earth for a divine mystery, having left His kinsfolk, went up into the ship.
Theophylact: His disciples also, when summoned, enter in with Him. Hence He says, If any one will come after me, let him deny himself, and take up his cross, and follow me. While His disciples are sailing, that is, the faithful passing through this world, and meditating in their minds the rest of the world to come, and by the breath of the Holy Spirit, or also their own exertions, eagerly leaving behind them the unbelieving pride of the world, suddenly our Lord fell asleep, that is, the time of our Lord’s passion was come, and the storm descended. For when our Lord entered the sleep of death upon the cross, the waves of persecution rose, stirred up by the breath of the devil, but while the patience of the Lord is not disturbed by the waves, the faint hearts of the disciples are shaken and tremble. They awoke our Lord lest they should perish while He slept, because having seen His death they wish for His resurrection, for if that were delayed they would perish for ever. He rises therefore and rebukes the wind, since by His sudden rising again He put down the pride of the devil who had the power of death. But He makes the tempest of nature to cease, since by His resurrection He baffled the rage of the Jews, who plotted His death.
Ambrose: You must remember that no one can pass from the course of this life without temptations, for temptation is the trial of faith. We are therefore subject to the storms of spiritual wickedness, but as watchful sailors we must awake the Pilot, who does not obey but commands the winds, who although He now no longer sleeps in the sleep of His own body, yet let us beware, lest through the sleep of our bodies He is to us asleep and at rest. But they are rightly reproved who feared, when Christ was present; since he surely who clings to Him can in no wise perish.
Theophylact: In like manner, when He appeared after His death to His disciples, He upbraided them with their unbelief, and thus having calmed the swelling waves, He made plain to all the power of His divinity.
Ver. 26. And they arrived at the country of the Gadarenes which is over against Galilee.27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and wore no clothes, neither abode in any house, but in the tombs.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with you, Jesus, you Son of God most high? I beseech you, torment me not.29. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he broke the bands, and was driven of the devil into the wilderness.)30. And Jesus asked him, saying, What is your name? And he said, Legion: because many devils were entered into him.31. And they besought him that he would not command them to go out into the deep.32. And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.33. Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.34. When they that fed them saw what was done, they fled, and went and told it in the city and in the country.35. Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.36. They also which saw it told them by what means he that was possessed of the devils was healed.37. Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.38. Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,39. Return to your own house, and show how great things God has done to you. And he went his way, and published throughout the whole city how great things Jesus had done to him.
Cyril: The Savior, as He sailed with His disciples, came to a port, as it is said, And they arrived at the country of the Gadarenes, which is over against Galilee.
Titus of Bostra: Many accurate copies have neither "Gerazenes" nor "Gadarenes," but "Gergezenes." For Gadara is a city in Judea, but neither lake nor sea is found at it, and Geraza is a city of Arabia, having neither lake nor sea near. But Gergeza, from which the Gergezenes are called, is an ancient city near the lake of Tiberias, above which is a rock hanging over the lake, into which they say the swine were dashed down by the devils. But since Gadara and Geraza border upon the land of the Gergezenes, it is probable that the swine were led from thence to their parts.
Theophylact: For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong.
Chrysostom: But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land, there met him out of the city a certain man, etc.