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Saint Thomas Aquinas, Carlo Crivelli

Mark 4

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 4

Passages · 78

Mark 4:1–20

  • Theophylact of Ohrid on Mark 4:1–20 — Although the Lord appears in the transactions mentioned above to neglect His mother, nevertheless He honours her; since on her account He goes forth about the borders of the sea. Wherefore it is said, “And Jesus…vatican.va
  • Bede on Mark 4:1–20 — For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately…vatican.va
  • Jerome on Mark 4:1–20 — But He began to teach at the sea, that the place of His teaching might point out the bitter feelings and instability of His hearers.vatican.va
  • Bede on Mark 4:1–20 (2) — After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles. Wherefore it continues: “And there was…vatican.va
  • John Chrysostom on Mark 4:1–20 — Which we must understand was not done without a purpose, but that He might not leave any one behind Him, but have all His hearers before His face.vatican.va
  • Bede on Mark 4:1–20 (3) — Now this ship shewed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates for Himself a beloved dwelling-place. It goes on: “And He taught them many things by parables.”vatican.va
  • Jerome on Mark 4:1–20 (2) — A parable is a comparison made between things discordant by nature, under some similitude. For parable is the Greek for a similitude, when we point out by some comparisons what we would have understood. In this way…vatican.va
  • John Chrysostom on Mark 4:1–20 (2) — For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest.vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (2) — And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God. Wherefore it goes on, “And He said to them in His doctrine.” Not in that of…vatican.va
  • John Chrysostom on Mark 4:1–20 (3) — Not that He went out in space, Who is present in all space, and fills all, but in the form and economy by which He is made more near to us through the clothing of flesh. For since we were not able to go to Him,…vatican.va
  • Bede on Mark 4:1–20 (4) — Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also.vatican.va
  • John Chrysostom on Mark 4:1–20 (4) — Further, as a sower does not make a distinction in the ground which is beneath him, but simply and without distinction puts in the seed, so also He Himself addresses all. And to signify this, He says, “And as he…vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (3) — Take notice, that He says not that He threw it in the way, but that it fell, for a sower, as far as he can, throws it into good ground, but if the ground be bad, it corrupts the seed. Now the way is Christ; but…vatican.va
  • Bede on Mark 4:1–20 (5) — Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatsoever good seed comes in contact with such a way, perishes, and is carried off by…vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (4) — Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away. It goes on: “And some fell among thorns;” by…vatican.va
  • John Chrysostom on Mark 4:1–20 (5) — But further He mentions good ground, saying, “And other fell on good ground.” For the difference of the fruits follows the quality of the ground. But great is the love of the Sower for men, for the first He commends,…vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (5) — See also how the bad are the greatest number, and the few are those who are saved, for the fourth part of the ground is found to be saved.vatican.va
  • John Chrysostom on Mark 4:1–20 (6) — This, however, the greater portion of the seed is not lost through the fault of the owner, but of the earth, which received it, that is, of the soul, which hears. And indeed the real husbandman, if he sowed in this…vatican.va
  • Bede on Mark 4:1–20 (6) — As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the…vatican.va
  • Pseudo-Chrysostom on Mark 4:1–20 — As if He said unto them, You that are worthy to be taught all things which are fitted for teaching, shall learn the manifestation of parables; but I use parables with them who are unworthy to learn, because of their…vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (6) — For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they…vatican.va
  • Pseudo-Chrysostom on Mark 4:1–20 (2) — Thus, therefore, they see and they do not see, they hear and do not understand, for their seeing and hearing comes to them from God’s grace, but their seeing and not understanding comes to them from their…vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (7) — Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the…vatican.va
  • Augustine of Hippo on Mark 4:1–20 — Or else they deserved this, their not understanding, and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.vatican.va
  • Bede on Mark 4:1–20 (7) — To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He…vatican.va
  • Pseudo-Chrysostom on Mark 4:1–20 (3) — But His speaking to them only in parables, and yet not leaving off speaking to them entirely, shews that to those who are placed near to what is good, though they may have no good in themselves, still good is shewn…vatican.va
  • Jerome on Mark 4:1–20 (3) — For it was necessary that they to whom He spoke in parables should ask for what they did not understand, and learn by the Apostle whom they despised, the mystery of the kingdom which they themselves had not.vatican.va
  • Glossa Ordinaria on Mark 4:1–20 — And for this reason, the Lord in saying these things, shews that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, “The sower soweth the word.”vatican.va
  • John Chrysostom on Mark 4:1–20 (7) — And indeed the prophet has compared the teaching of the people to the planting of a vine; [Isa 5] in this place however it is compared to sowing, to shew that obedience is now shorter and more easy, and will sooner…vatican.va
  • Bede on Mark 4:1–20 (8) — But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no…vatican.va
  • Theophylact of Ohrid on Mark 4:1–20 (8) — Further, of those who receive the seed as they ought there are three degrees. Wherefore it goes on, “And these are they who are sown on good ground.” Those who bear fruit an hundred-fold are those who lead a perfect…vatican.va
  • Bede on Mark 4:1–20 (9) — Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shews the rewards of the heavenly kingdom. For in…vatican.va
  • Jerome on Mark 4:1–20 (4) — Or else the fruits of the earth are contained in thirty, sixty, or a hundred-fold, that is, in the Law, the Prophets, and the Gospel.vatican.va

Mark 4:21–25

  • John Chrysostom on Mark 4:21–25 — After the question of the disciples concerning the parable, and its explanation, He well subjoins, “And He said unto them, Is a candle brought, &c.” As if He said, A parable is given, not that it should remain…vatican.va
  • Jerome on Mark 4:21–25 — Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord hath enlightened. Wherefore…vatican.va
  • Theophylact of Ohrid on Mark 4:21–25 — Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life;…vatican.va
  • Bede on Mark 4:21–25 — Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He…vatican.va
  • John Chrysostom on Mark 4:21–25 (2) — Or else, “There is nothing hid;” as if He said, If ye conduct your life with care, accusation will not be able to obscure your light.vatican.va
  • Theophylact of Ohrid on Mark 4:21–25 (2) — For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. It…vatican.va
  • Bede on Mark 4:21–25 (2) — That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands…vatican.va
  • Theophylact of Ohrid on Mark 4:21–25 (3) — That is, that none of those things which are said to you by me should escape you. “With what measure ye mete, it shall be measured to you,” that is, whatsoever degree of application ye bring, in that degree ye will…vatican.va
  • Bede on Mark 4:21–25 (3) — Or else, If ye diligently endeavor to do all the good which ye can, and to teach it to your neighbours, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will…vatican.va
  • Jerome on Mark 4:21–25 (2) — According to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them. It goes on: “For he that hath, to him shall be given;” that is,…vatican.va
  • Pseudo-Chrysostom on Mark 4:21–25 — Or else, He who has the desire and wish to hear and to seek, to him shall be given. But he who has not the desire of hearing divine things, even what he happens to have of the written law is taken from him.vatican.va
  • Bede on Mark 4:21–25 (4) — For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.vatican.va
  • John Chrysostom on Mark 4:21–25 (3) — Again it may be said, that he “hath not,” who has not truth. But our Lord says that “he hath,” because he has a lie, for every one whose understanding believes a lie, thinks that he has something.vatican.va

Mark 4:26–29

  • Pseudo-Chrysostom on Mark 4:26–29 — A parable occurred, a little above, about the three seeds which perished in various ways, and the one which was saved; in which last He also shews three differences, according to the proportion of faith and practice.…vatican.va
  • Jerome on Mark 4:26–29 — The kingdom of God is the Church, which is ruled by God, and herself rules over men, and treads down the powers which are contrary to her, and all wickedness.vatican.va
  • Pseudo-Chrysostom on Mark 4:26–29 (2) — Or else He calls by the name of kingdom of God, faith in Him, and in the economy of His Incarnation; which kingdom indeed is as if a man should throw seed. For He Himself being God and the Son of God, having without…vatican.va
  • Jerome on Mark 4:26–29 (2) — For the seed is the word of life, the ground is the human heart, and the sleep of the man means the death of the Saviour. The seed springs up night and day, because after the sleep of Christ, the number of…vatican.va
  • Pseudo-Chrysostom on Mark 4:26–29 (3) — Or Christ Himself is the man who rises, for He sat waiting with patience, that they who received seed should bear fruit. He rises, that is, by the word of His love, He makes us grow to the bringing forth fruit, by…vatican.va
  • Theophylact of Ohrid on Mark 4:26–29 — Or else Christ sleeps, that is, ascends into heaven, where, though He seem to sleep, yet He rises by night, when through temptations He raises us up to the knowledge of Himself; and in the day time, when on account…vatican.va
  • Jerome on Mark 4:26–29 (3) — But when He says, “He knoweth not how,” He is speaking in a figure; that is, He does not make known to us, who amongst us will produce fruit unto the end.vatican.va
  • Pseudo-Chrysostom on Mark 4:26–29 (4) — Or else He says, “He knoweth not,” that He may shew the free-will of those who receive the word, for He commits a work to our will, and does not work the whole Himself alone, lest the good should seem involuntary.…vatican.va
  • Jerome on Mark 4:26–29 (4) — That is, fear. For “the fear of God is the beginning of wisdom. Then the full corn in the ear;” [Ps 111:10] that is, charity, for charity is the fulfilling of the Law. [see Rom 13:8]vatican.va
  • Pseudo-Chrysostom on Mark 4:26–29 (5) — Or, first it produces the blade, in the law of nature, by degrees growing up to advancement; afterwards it brings forth the ears, which are to be collected into a bundle, and to be offered on an altar to the Lord,…vatican.va
  • Theophylact of Ohrid on Mark 4:26–29 (2) — for we put forth the blade when we shew a principle of good; then the ear, when we can resist temptations; then comes the fruit, when a man works something perfect. It goes on: “and when it has brought forth the…vatican.va
  • Jerome on Mark 4:26–29 (5) — The sickle is death or the judgment, which cuts down all things; the harvest is the end of the world.vatican.va
  • Gregory the Great on Mark 4:26–29 — Or else, Man casts seed into the ground, when he places a good intention in his heart; and he sleeps, when he already rests in the hope which attends on a good work. But he rises night and day, because he advances…vatican.va

Mark 4:30–34

  • Glossa Ordinaria on Mark 4:30–34 — After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to shew the excellence of the doctrine of the Gospel before all other…vatican.va
  • Theophylact of Ohrid on Mark 4:30–34 — Most brief indeed is the word of faith; Believe in God, and thou shalt be saved. But the preaching of it has been spread far and wide over the earth, and increased so, that the birds of heaven, that is, contemplative…vatican.va
  • John Chrysostom on Mark 4:30–34 — And also because the wisdom spoken amongst the perfect expands, to an extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth.vatican.va
  • Theophylact of Ohrid on Mark 4:30–34 (2) — Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world.vatican.va
  • Jerome on Mark 4:30–34 — Or else, that seed is very small in fear, but great when it has grown into charity, which is greater than all herbs: for “God is love,” [1 John 4:16] whilst “all flesh is grass.” [Isa 40:6] But the boughs which it…vatican.va
  • Bede on Mark 4:30–34 — Again, the man who sows is by many taken to mean the Saviour Himself, by others, man himself sowing in his own heart.vatican.va
  • John Chrysostom on Mark 4:30–34 (2) — Then after this, Mark, who delights in brevity, to shew the nature of the parables, subjoins, “And with many such parables spake He the word unto them as they could hear Him.”vatican.va
  • Theophylact of Ohrid on Mark 4:30–34 (3) — For since the multitude was unlearned, He instructs them from objects of food and familiar names, and for this reason he adds, “But without a parable spake He not unto them,” that is, in order that they might be…vatican.va
  • Jerome on Mark 4:30–34 (2) — For they were worthy to hear mysteries apart, in the most secret haunt of wisdom, for they were men, who, removed from the crowds of evil thoughts, remained in the solitude of virtue; and wisdom is received in a time…vatican.va

Mark 4:35–41

  • Jerome on Mark 4:35–41 — After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, “And the same day, when the even was come, &c.”vatican.va
  • Remigius of Auxerre on Mark 4:35–41 — For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, He used to fly to one of these. When therefore the Lord saw…vatican.va
  • John Chrysostom on Mark 4:35–41 — The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. Wherefore, to shew that others…vatican.va
  • Theophylact of Ohrid on Mark 4:35–41 — Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefitted by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.vatican.va
  • John Chrysostom on Mark 4:35–41 (2) — Shewing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no…vatican.va
  • Theophylact of Ohrid on Mark 4:35–41 (2) — But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, “And He arose, and rebuked the wind;” then He commands the sea.…vatican.va
  • Glossa Ordinaria on Mark 4:35–41 — For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquility by a word signifying silence: just…vatican.va
  • Theophylact of Ohrid on Mark 4:35–41 (3) — He rebuked His disciples for not having faith; for it goes on, “And He said unto them, Why are ye so fearful?” How is it that ye have not faith? For if they had faith, they would have believed that even when…vatican.va
  • Jerome on Mark 4:35–41 (2) — Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only, for He never sleepeth who keepeth Israel; for the ship with its skins of dead animals keeps…vatican.va
  • Bede on Mark 4:35–41 — Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord signify…vatican.va

Scripture cited · 6 verses

Psalm 111:10 · Isaiah 6:9 · Isaiah 40:6 · Romans 13:8 · 2 Corinthians 6:7 · 1 John 4:16

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