Sed quid facit? Similes ei a quo procedit, quia facit filios Dei; Ps. LXXXI, 6: ego dixi: dii estis, et filii Excelsi omnes. Io. X, 35: illos dixit deos ad quos sermo Dei factus est. Et ibid. c. I, 12: dedit eis potestatem filios Dei fieri. Exiit ergo et cetera. But what does he produce? Things similar to him from whom he proceeds, because he produces sons of God; I have said: you are gods and all of you the sons of the Most High (Ps 81:6). He called them gods, to whom the word of God was spoken (John 10:35). And he gave them power to be made the sons of God (John 1:12). He went out to sow, therefore. 1087. Sed videamus de impedimento seminis. Tripliciter enim impeditur, quia tria requiruntur. Requiritur enim quod memoria conservetur. Unde Prov. VI, 21: liga eas in corde tuo iugiter. Secundum est, quod radicetur per amorem; Ps. CXVIII, 140: ignitum eloquium tuum vehementer, et servus tuus dilexit illud. Tertio requiritur sollicitudo; I ad Tim. VI, 11: sectare iustitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem et cetera. 1087. But let us see the impediment to the seed. For it is impeded in three ways, because three things are required. For it is required that the memory of the word be preserved. Hence, bind them in your heart continually (Prov 6:21). The second is that it be rooted through love; your word is exceedingly refined: and your servant has loved it (Ps 118:140). Third, concern is required; pursue justice, godliness, faith, charity, patience, mildness (1 Tim 6:11). Haec tria per tria tolluntur. Memoria per vanitatem; amor, sive caritas, per duritiam; sollicitudo per germinationem vitiorum. These three things are taken away by three things. Memory, by vanity; love or charity, by hardness; concern, by the sprouting up of vices. 1088. Unde dicit et dum seminat, quaedam ceciderunt secus viam. Via patens est omni viatori, sic cor quod cuilibet exponitur cogitationi; Ez. XVI, 25: ad omne caput viae aedificasti signum prostitutionis tuae, et abominabilem fecisti decorem tuum. 1088. Hence he says, and while he was sowing some fell by the way side. The way is open to every traveler; so is the heart which is exposed to any thought whatever. At every head of the way you have set up a sign of your prostitution: and have made your beauty to be abominable (Ezek 16:25). Unde quando in corde vano et instabili cadit verbum Dei, cadit secus viam, et subiacet duplici periculo. Sed Matthaeus non ponit nisi unum, scilicet volucres caeli comederunt illud. Lucas vero ponit duo, videlicet quia conculcatur, item rapitur a volucribus. Sic quoniam vani recipiunt verbum Dei, conculcatur per vanam cogitationem, vel pravam societatem. Quare multum gaudet Diabolus, quando potest auferre et conculcare semen istud. Habacuc I, 13: quare respicis contemptores, et taces impio conculcante iustiorem se? Hence when the word of God falls into a vain and unstable heart, it falls by the way side, and is subject to two dangers. But Matthew only sets down one, namely the birds of the air came and ate them up. But Luke sets down two, namely that it is trampled underfoot, and likewise it is snatched by the birds (Luke 8:5). For this is how the vain receive God’s word: it is trampled by vain thoughts, or corrupt society. For which reason the devil rejoices greatly when he can steal away and trample down this seed. Why do you look upon those who do unjust things, and hold your peace when the wicked devours the man who is more just than himself? (Hab 1:13). 1089. Secundum est cordis duritia; Iob penult., 15: cor eius indurabitur quasi lapis, et stringetur quasi malleatoris incus. Et hoc opponitur caritati, quia amoris est liquefacere; Cantic. V, 6: anima mea liquefacta est, ut dilectus locutus est et cetera. Durum enim est quod est in se constrictum, et propriis metis arctatum. Amor facit transferre amantem in amatum: unde diffunditur. 1089. The second is hardness of heart; his heart shall be as hard as a stone, and as firm as a smith’s anvil (Job 41:15). And this is opposed to charity, because it belongs to love to melt the heart; my soul melted when he spoke (Song 5:6). For that is hard which is constrained within itself, and bound to its own measurement. Love works to transfer the one loving into the one loved; hence the one loving is spread out. Dicit ergo alia ceciderunt in petrosa loca et cetera. Ez. XXXVI, 26: auferam a vobis cor lapideum et dabo vobis cor carneum. Aliqui enim sunt qui ita habent cor privatum omni amore, quod omni carne carent. Aliqui vero habent bonum affectum, sed parum habent: unde non habent profundum. Habere profundum est, quum finis et affectus est profundus. Ille ergo habet profundum amorem, qui omnia diligit propter Deum, et nihil praeponit amori Dei. Unde aliqui bene delectantur in Deo, sed magis in aliis rebus: et isti non sunt liquefacti: et tales non habent terram multam. Et per terram significatur mollities. Unde sumitur pro mente indurata. He says therefore, and some others fell upon stony ground. I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezek 36:26). For there are some men who have a heart deprived of all love, because they lack all flesh. But some have a good affection, but have too little; hence they have no depth. To have depth is when the end and affection are profound. So that man has a profound love who loves all things for God’s sake, and sets nothing before the love of God. Hence some are well delighted in God, but more in other things; and these are not melted, and such do not have much soil. And soil signifies softness. Hence it is taken for a hardened mind. Sequitur et continuo exorta sunt et cetera. Quia illi qui profunde cogitant, diu cogitant; sed qui non profunde, statim in opus prorumpunt. Unde cito exeunt; Is. XVIII, 5: ante messem enim totus effloruit, et immatura perfectio germinavit. Unde cito audiunt, sed non radicantur in illo, quia non habent altitudinem terrae amoris et caritatis. Ad Eph. III, v. 17: in caritate radicati et fundati et cetera. There follows and they sprang up immediately, because those who think profoundly think for a long time; but those who do not think profoundly rush forth at once into work. Hence they go out quickly; for before the harvest it was all flourishing, and it shall bud without perfect ripeness (Isa 18:5). Hence they hear readily, but are not rooted in it, because they do not have the profundity of the soil of love and charity. That Christ may dwell by faith in your hearts; being rooted and founded in charity (Eph 3:17). 1090. Tertium est destructio fructus, quia si magis amat divitias, cum tempus venit tribulationis, accipit quod magis amat. Unde sole orto aestuaverunt etc., scilicet per impotentiam. Apoc. XIII, 10: qui in gladio occiderit, oportet eum gladio occidi, hoc est patientia iustorum. Et quia non habebant radicem, aruerunt, quia Deus non erat radix. Ps. XXI, 16: aruit tamquam testa virtus mea. Aliquando in Scriptura ‘petra’ accipitur pro bono, aliquando pro malo. Similiter ‘terra’ et ‘sol’. Unde aliqui sunt qui afficiuntur bene, sed post negligenter se habent. Non autem sic Paulus qui dicebat, castigo corpus meum, et in servitutem redigo et cetera. 1090. The third danger is the destruction of the fruit, because if a man loves riches more, when a time of tribulation comes he takes what he loves more. Hence, when the sun came up they were scorched, namely through weakness. He who would kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints (Rev 13:10). And because they had no root, they withered away, because God was not the root. My strength is dried up like a potsherd (Ps 21:16). Sometimes in Scripture, ‘rock’ is taken for those who are good, sometimes for those who are bad. Similarly with ‘soil’ and ‘sun.’ Hence there are some who are well moved, but afterwards carry themselves heedlessly. But not so Paul, who said but I chastise my body, and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway (1 Cor 9:27). Alia autem ceciderunt in spinas. Spinae autem sunt sollicitudines, irae, rixae, et huiusmodi; Ier. IV, 3: nolite serere super spinas; Prov. XXIV, 30: per agrum hominis pigri transivi; et sequitur: et operuerant superficiem eius spinae. Et creverunt spinae, et suffocaverunt ea. And others fell among thorns. Now, the thorns are anxieties, resentments, brawls, and suchlike. Do not sow upon thorns (Jer 4:3); I passed by the field of the slothful man, and there follows, and by the vineyard of the foolish man (Prov 24:30). And the thorns grew up and choked them. Sed posset aliquis dicere: stultitia fuit seminantis. Potest dici, quod si fieret sermo de terra sensibili, verum esset; sed fit mentio de spirituali, ideo non valet, quia ad diversas materias retorquetur. But someone could say: it was the stupidity of the one sowing. It can be said that if this speech had been made about sensible land, it would be true; but mention was made of the spiritual, so it does not work, since the parable is referred back to various matters. 1091. Positis impedimentis, agitur de seminis fructu alia ceciderunt in terram bonam, et dederunt fructum. Terra quae non secus viam, quae non petrosa, quae non spinosa, est terra bona, scilicet cor bonum; et si ibi seminatur, fructum affert; Ps. LXXXIV, v. 13: Dominus dabit benignitatem, et terra nostra dabit fructum suum. 1091. The impediments having been set forth, he treats of the fruit of the seed: and others fell upon good ground, and they produced fruit. The soil which is not beside the way, which is not rocky, which is not thorny, is good soil, namely a good heart; and if the seed is sown there, it bears fruit; for the Lord will give goodness: and our earth will yield her fruit (Ps 84:13). 1092. Sed quem? Aliud centesimum, aliud sexagesimum, aliud trigesimum. Quidam retorquent istud ad praemium quod est in caelo, quia quidam habent centesimum et cetera. Sap. III, 15: bonorum labiorum gloriosus est fructus. 1092. But what does it bear? Some a hundredfold, some sixtyfold, and some thirtyfold. Some refer this to a reward which is in heaven, because some have a hundredfold, for the fruit of good labors is glorious (Wis 3:15). 1093. Alii retorquent fructum trigesimum ad fidem Trinitatis, sexagesimum ad fructum boni operis, centesimum ad contemplationem caelestium. Sed hoc non potest esse, quia auditor est qui facit fructum. Item praemium recipitur. Unde oportet retorqueri ad perfectionem iustitiae. 1093. Others refer the thirtyfold fruit to the faith of the Trinity, the sixtyfold to the fruit of good works, the hundredfold to heavenly contemplation. But this cannot be, because the hearer is the one who bears the fruit. Likewise, a reward is received. Hence it must be referred to the perfection of justice. Fructus igitur est proprie ultimum quod expectatur in arbore: sic fructus iustitiae qui habetur ex praedicatione. Et haec est centesima etc., quia triplex est perfectio, minor, maior et media, ita quod centesima martyrum, sexagesima virginum, trigesima est coniugatorum. Et quare? Quia et cetera. Sed perfectio virginum sexagesima, quia tunc debent vacare a malitia; ideo haec perfectio est virginum et quiescentium, qui separati sunt a mundo. Per trigesimum perfectio militantium in hac vita, quia tales apti sunt ad bellum. Fruit, therefore, is properly the last thing which is expected in a tree; just so the fruit of justice, which is had from preaching. And this is some a hundredfold, some sixtyfold, some thirtyfold, because perfection is threefold: the lesser, the greater, and the middle, such that the hundredfold is of martyrs, the sixtyfold of virgins, the thirtyfold of those who are married. And why? He who has ears to hear, let him hear. But the perfection of virgins is sixtyfold, because they should be empty of malice; therefore this is the perfection of virgins and of those who keep quiet, who are separated from the world. The thirtyfold signifies the perfection of those who fight in this life, because such men are suited to war. 1094. Alii assignant per computationem in manu etc. ut in Glossa habetur. 1094. Others give a reason by the calculation in the hand, as is had in the Gloss. 1095. Aliter potestis secundum numerum numerorum. Semen enim fructificat in perfectione. Videatis ergo quod semen est mandatum Dei: trigesimus numerus ex trinario et denario componitur, sexagesimus ex sex et decem, centesimus ex ductu denarii in seipsum. Ternarius est numerus completus, et habet communem perfectionem; senarius similiter est numerus perfectus, quia nihil deest ei, habet enim perfectionem integritatis; denarius est numerus perfectus, quia est primus limes numerorum, unde habet perfectionem finis. 1095. In another way, you can explain it according to the number of the numbers. For seed bears fruit in perfection. Consider then that the seed is God’s commandment: the number thirty is put together out of three and ten; sixty out of six and ten; one hundred from leading ten into itself. Three is the complete number, and has the common perfection; similarly, six is a perfect number, because nothing is lacking to it, for it has the perfection of integrity; ten is a perfect number, because it is the first boundary of numbers, so it has the perfection of an end. Sic triplex est perfectio. Communis iustitia, et sic est perfectio trinarii, quae habetur per tricenarium numerum; sed cum plus habet ultra communem, tunc dicitur facere sexagesimum fructum; sed quando perfectus est, et iam praegustat suavitatem, tunc pervenit ad centesimum fructum. Thus perfection is threefold: common justice, and such is the perfection of the number three, which is had through the number thirty; but when one has more, beyond the common, then he is said to bear fruit sixtyfold; but when he is perfect, and already tastes the sweetness, then he arrives at the hundredfold fruit. 1096. Vel aliter secundum Augustinum, secundum quod tripliciter homines se habent ad tentationes. Quidam enim graviter tentantur, sed resistunt fortiter; et hi habent fructum trigesimum. Alii parum tentantur, sed surgunt; et hi habent sexagesimum. Centesimum vero habent qui iam in quieta pace manent. 1096. Or in another way, according to Augustine, according as men carry themselves in three ways with regard to temptations. For some are heavily tempted, but resist bravely, and these have the thirtyfold fruit. Others are tempted only a little, but rise up; and these have the sixtyfold. But those who already abide in restful peace have the hundredfold. 1097. Et quia hoc parabolice dictum est, ideo subdit qui habet aures audiendi, scilicet cordis interius audiat per intellectum. 1097. And because this was spoken as a parable, he adds, he who has ears to hear, namely with the heart, interiorly, let him hear with the understanding. 1098. Et accedentes discipuli et cetera. Supra posita est parabola, hic assignatur ratio: et 1098. And his disciples came and said to him: why do you speak to them in parables? Above, the parable was set forth; here the explanation is given. And circa hoc ponuntur duo hic. concerning this two things are set down: Primo ponitur interrogatio discipulorum; first, the disciples’ questioning is set down; secundo responsio, ibi qui respondens et cetera. second, the response, at he answered and said to them. 1099. Dicit ergo accedentes discipuli dixerunt ei. 1099. It says then, and his disciples came and said to him. Incidit quaestio litteralis: quoniam ipse erat in navicula, quomodo ergo accesserunt ad eum? A literal question comes up: since he was in the boat, how did they approach him? Sciendum quod ipsi erant in navicula cum Christo; accesserunt autem per sollicitudinem mentis, vel etiam corporaliter, quia cum parum distarent ab eo, venerunt magis prope: vel cum essent extra, venerunt ad eum. Sic nos, si velimus accedere ad eum, illuminabimur; Ps. XXXIII, 6: accedite ad eum, et illuminamini. One should know that they were in the boat with Christ; now, they approached him through anxiety of mind, or even bodily, because when they stood a little ways off from him, they came nearer. Or when they were outside, they came to him. In the same way we, if we wish to approach him, will be enlightened; come to him and be enlightened (Ps 33:6). Et duo attenduntur. Primo datur exemplum non importune interrogandi; unde dum doceret turbas, non interrogaverunt eum; Eccle. c. III, 7: tempus tacendi, et tempus loquendi. Quare in parabolis loqueris eis? And two things are considered. First, an example is given of not asking rudely; hence they did not ask him while he was teaching the crowds. A time to keep silence, and a time to speak (Eccl 3:7). Why do you speak to them in parables? Item hic considerandum est, quod debet semper fieri quod de salute hominum est. Likewise, one should consider here that what concerns the salvation of men should always come about. 1100. Unde sequitur responsio qui respondens ait illis. Et 1100. Hence the response follows: he answered and said to them. And primo ponitur Dei ordinatio; first, God’s ordination is set down; secundo quaedam ratio assignatur. second, a certain reason is given. 1101. Dicit, ideo dico quod in parabolis loquor, quia vobis datum est nosse mysterium regni caelorum, illis autem non est datum: in quibus verbis tria ponuntur. Primo quod quidam sunt intelligentes, quidam non. Et non est attribuendum alicui, sed Deo ordinanti; ideo datum est vobis, aliis non. Et ideo est divina ordinatio. Item magnae utilitatis est, quia est quaedam notificatio beatitudinis: unde magna est utilitas, inquantum dat vobis cognitionem de mysteriis divinis; Ier. IX, 12: quis est vir sapiens qui intelligat hoc, et ad quem verbum oris Domini fiat, ut annuntiet illud? Item est signum divini amoris; Io. XV, 15: vos autem dixi amicos, quia omnia quaecumque audivi a Patre meo, nota feci vobis. Item hoc fit ex dono, non ex merito; Phil. I, 29: quia vobis datum est pro Christo non solum ut in eum credatis, sed ut etiam pro illo patiamini. Et hoc est mysterium regni caelorum Dei, et hoc a Deo; I ad Cor. IV, 7: quid autem habes, quod non accepisti? 1101. He says, I say that I speak in parables for this reason, because to you it is given to know the mysteries of the kingdom of heaven; but it is not given to them. Three things are set down in these words. First, that there are some who understand, and some who do not. And this should not be attributed to anyone but God who ordains it; it was given to you for this reason, and not to the others. And therefore it is the divine ordination. Likewise, it is of great use, because it is a certain expression of beatitude; hence its usefulness is great, insofar as it gives you a knowledge of the divine mysteries. Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this? (Jer 9:12). Likewise, it is a sign of divine love; but I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you (John 15:15). Likewise, this comes about by a gift, not by merit; for unto you it is given for Christ, not only to believe in him, but also to suffer for him (Phil 1:29). And this is the mysteries of the kingdom of heaven of God, and this is from God; or what have you that you have not received? (1 Cor 4:7). 1102. Qui enim habet, dabitur ei et abundabit. Aliquid enim est quod habet homo cui datur. Et quid est illud? 1102. For he who has, to him will be given, and he will abound. For there is something which the man to whom it is given has. And what is it? Dicendum quod quatuor sunt praeparatoria ad hoc quod detur aliquid. Primum est desiderium. Unde si vis habere scientiam, praeoccupat desiderium, ut habetur Sap. VI, v. 21: concupiscentia sapientiae deducit ad regnum perpetuum. Et supra VII, 7: petite, et accipietis. Unde qui habet, desiderium, dabitur ei, et abundabit, quia ipse est qui dat abundanter omnibus, et non improperat, Iac. c. I, 5. Qui autem non habet, et si aliquam videatur habere aptitudinem ad sapientiam, vel iustitiam, et sit tepidus id quod videtur habere, et non habet, auferetur ab eo. Unde Chrysostomus: si vides tepidum, debes admonere quod desistat: et si non vult, dimitte eum. Apoc. III, 16: utinam calidus esses, aut frigidus; sed quia tepidus es, et nec frigidus, nec calidus, incipiam te evomere ex ore meo. One should say that there are four things preparatory to something being given. The first is desire. Hence if you wish to have knowledge, first take hold of desire, as is written, therefore the desire of wisdom brings to the everlasting kingdom (Wis 6:21). And above, ask, and it will be given to you (Matt 7:7). Hence, he who has desire, to him it will be given, and he will abound, because it is God, who gives to all men abundantly, and does not upbraid (Jas 1:5). But he who has not and if he seems to have some aptitude for wisdom, or justice, and what he seems to have is lukewarm, and he does not have, from him will be taken away even that which he has. Hence Chrysostom: if you see someone lukewarm, you should warn him to stop; and if he will not, leave him. But because you are lukewarm, and neither cold, nor hot, I will begin to vomit you out of my mouth (Rev 3:16). 1103. Secundum quod requiritur est studium; et haec est expositio Remigii. Unde qui habet bonum ingenium, et non studet, non proficiet. Unde qui habet studium, illi dabitur sapientia, et abundabit; Prov. II, v. 4: si quaesieris eam quasi pecuniam, et sicut thesauros effoderis illam, tunc intelliges timorem Domini, et scientiam Dei invenies. Qui autem non habet, studium, quod videtur habere, scilicet ingenium naturale, non proficiet, sed auferetur ab eo. 1103. The second thing which is required is zeal; and this is the explanation of Remigius. Hence he who has good natural disposition and is not zealous about it will not profit. Hence he who has zeal, to him will be given wisdom, and he will abound; if you seek her as money, and dig for her as for a treasure: then will you understand the fear of the Lord, and will find the knowledge of God (Prov 2:4–5). But he who has not the zeal which he seems to have, namely a natural disposition, will not profit, but it will be taken away from him.