If anyone does not believe that wherever they preached the gospel the apostles brought women of holy life with them, so that these women might minister the necessities of life to them from their abundance, let him hear the Gospel and realize that the apostles did this by the example of our Lord himself.

He is truly the Sower of all that is good, and we are his farm. The whole harvest of spiritual fruits is by him and from him. He taught us this when he said, Without me you can do nothing.^[1]

It is clear that the Greek preliminary education combined with philosophy itself has come from God to human beings not as an ultimate goal but rather as rainstorms bursting on fertile soil, manure heaps, and houses alike. Grass and wheat sprout alike. Fig trees and other, less respectable trees grow on top of graves. These growths emerge in the pattern of the genuine articles, because they enjoy the same power of the rain, but they do not have the same charm as those that grow in rich soil. They either wither or are torn up. Yes, the parable of the seed as explained by the Lord has its place here too. There is only one cultivator of the soil within human beings. It is the One who from the first, from the foundation of the universe, has been sowing the seeds with potential growth, who has produced rain on every appropriate occasion in the form of his sovereign Word. Differences arise from the times and places that receive the Word.

Let us consider, beloved, the resurrection: the night sleeps, and the day arises; the day departs, and night returns. Let us look at the crops to see how and in what manner the planting takes place. The sower went forth and cast each of the seeds into the ground, and they, falling on the ground dry and bare, decay. Then from their decay, the greatness of the Lord’s providence raises them up, and from one seed many grow up and bring forth fruit. 1

If we hear the word and from this hearing our earth immediately produces vegetation that withers before it comes to maturity or fruit, our earth will be called rocky. Those things that are said should press forward in our ears with deeper roots so that they both bear fruit of works and contain the seeds of future works. Then each one on our earth will truly bear fruit in accordance with its potential, some a hundred fold, some sixty, others thirty. We also considered it is necessary to admonish you that our fruit does not have darnel or tares. This is so that it is not beside the way but sown in the way that says, I am the way,^[1] so that the birds of heaven may not eat our fruits or our vine.

What should we say concerning this: He who has ears to hear, let him hear? It is evident that some possess ears better able to hear the words of God. What does he say to those who do not have those ears? Hear, you deaf, and, you blind, behold.^[1] All such expressions are used in reference to the inner man.

The word of the Savior, so to speak, is constantly hidden. The blessed psalmist has also brought him before us saying, I will open my mouth in parables.^[1] See what he spoke in olden times happened. A large multitude was assembled round him of people from all Judea, and he spoke to them in parables. Since they were not worthy to learn the mysteries of the kingdom of heaven, he wrapped the word for them in darkness. . . .

It was not granted to them to know the mysteries of the kingdom of heaven, but rather to us, who are more ready to embrace the faith. He has given us, since he is perfect wisdom, the ability to understand parables and the dark saying, the words of the wise and their riddles.^[2] Parables, we may say, are the images not of visible objects but rather spiritual and understandable by the intellect. The parable points out to the eyes of the mind what is impossible to see with the eyes of the body. It beautifully shapes out the subtlety of intellectual things by means of the things of sense and palpable to the touch.

The seed is the Word of God. Those on the way are they who have heard. Afterwards, the devil comes and takes away the Word from their heart, that they may not believe and be saved. We see in a moment that the hardness of the ground causes the seed on the pathways to be snatched away. A pathway always is hard and untilled, because it is exposed to every one’s feet. It does not admit any seed into it, but it lies rather upon the surface, ready for any birds that will to snatch it away. All whose minds are hard and unyielding, and so to speak, pressed together, do not receive the divine seed. The divine and sacred admonition does not find an entrance into them. They do not accept the words that would produce in them the fear of God and by means of which they could bring forth as fruits the glories of virtue. They have made themselves a beaten and trampled pathway for unclean demons, yes, for Satan himself, such as never can bear holy fruit. Let those who are awake, whose heart is sterile and unfruitful, open your mind, receive the sacred seed, be like productive and well-tilled soil, bring forth to God the fruits that will raise you to an incorruptible life.

When you come out of the church, do not begin to be distracted toward empty and useless matters, lest the devil come and find you occupied with them. It is like when a crow finds on the plain a grain of wheat, before it has been covered with earth, and picks it up and flies off. The devil removes the memory of these words of catechetical lectures from your hearts,^[1] and you find yourselves empty and deprived of beneficial teaching.

For it fell on the edge of the path.^[1] This is an image of the ungrateful soul, like the one who received one talent despised the goodness of him who gave it.^[2] Because this ground was tardy in receiving its seed, it became a public highway for all evil. Consequently there was no place in its ground for the Teacher to penetrate into it like a laborer, break up its hardness and sow his seed there. The Lord described the evil one in the imagery of a bird who snatches it away.^[3] He made known that the evil one does not forcefully snatch away from the heart the teaching entrusted to it. In the parable’s imagery, he revealed the voice of the gospel standing at the door of the ears like the grain of wheat on the surface of the ground that has not hidden in its womb the seed which fell upon it. The birds were not permitted to penetrate the earth in search of the seed that the earth hid under its wings.

Let us consider those others of whom Christ said, And those upon the rock are they who, when they hear, receive the word with joy, and they have no root. These believe for a while and in time of temptation depart away. There are men whose faith has not been proved. They depend simply on words and do not apply their minds to examining the mystery. Their piety is sapless and without root. When they enter the churches, they feel pleasure often in seeing so many assembled. They joyfully receive instruction in the mysteries from him whose business it is to teach and laud him with praises. They do this without discretion or judgment, but with unpurified wills. When they go out of the churches, at once they forget the sacred doctrines and go about in their customary course, not having stored up within themselves any thing for their future benefit. If the affairs of Christians go on peacefully and no trial disturbs them, even then they scarcely maintain the faith, and that, so to speak, in a confused and tottering state. When persecution troubles them and the enemies of the truth attack the churches of the Savior, their heart does not love the battle, and their mind throws away the shield and flees.

That which fell on the rock . . . ^[1] The good Lord revealed his mercy. Although the hardness of the ground was not cultivated, he did not withhold its seed from it. This ground represents those who turn away from his teaching like those who said, This word is hard; who can listen to it?^[2] It is like Judas, who heard his word and flourished through his signs but was without fruit in the moment of testing.

Those that fell among the thorns are they who have heard, and go, and are choked by cares and wealth and pleasures of the world, and yield no fruit. The Savior scatters the seed that acquired a firm hold in the souls that received it. It already shot up and just began to be visible when worldly cares choke it and it dries up, being overgrown by empty occupations. The prophet Jeremiah said, It becomes a handful, that can produce no meal.^[1] In these things, we must be like skillful farmers who patiently cleared away the thorns and uprooted whatever is hurtful, and then we scatter the seed in clean furrows. One can say with confidence that doubtless they will come with joy, bearing their sheaves.^[2] If a person scatters seed in ground that is fertile in thorns, fruitful in briars and densely covered with useless stubble, he sustains a double loss. First, he loses his seed, and second, his work. In order that the divine seed may blossom well in us, let us first cast out of the mind worldly cares and the unprofitable anxiety which makes us seek to be rich.

Alms and faith must not leave you. Remember that every day death is near and act as if the tomb already enclosed you. Do not care for this world, since anxiety for the world and the desire for riches are thorns that choke the good seed.

This good seed is worthy of admiration. Rich and well-productive land brings forth fruit a hundredfold. They say that the best soils sometimes under cultivation produce a hundredfold, so this is a mark of every fertile and productive spot. One of the holy prophets said from the mouth of God, And all nations shall congratulate you, because you are a desirable land.^[1] When the divine word falls upon a pure mind skillful in cleansing itself from things hurtful, it fixes its root deeply and shoots up like an ear of corn. It brings its fruit to perfection being strong in blade and beautifully flowered.

Scripture does not say this about a tangible lamp but about a comprehensible one. One does not light the lamp and conceal it with a vessel or put it under a bed, but on the lamp stand within himself. The vessels of the house are the powers of the soul. The bed is the body. Those who go in are those who hear the teacher. . . .

He calls the holy church a lamp stand. By its proclamation, the Word of God gives light to all who are in this world and illuminates those in the house with the rays of the truth, filling the minds of all with divine knowledge.

To the one who has, it will be given, and from him who has not, even what he has will be taken from him. This is like, Let the one who has ears listen.^[1] This is for those who have spiritual ears within the bodily ears, so that they may listen to his spiritual words. He was increasing his teaching over and above what they already possessed.

The present lesson teaches us that obedience and listening to God are the causes of every blessing. Some entered and spoke respectfully about Christ’s holy mother and his brothers. He answered in these words, My mother and my brothers are they who hear the word of God and do it.

Now do not let any one imagine that Christ scorned the honor due to his mother or contemptuously disregarded the love owed to his brothers. He spoke the law by Moses and clearly said, Honor your father and your mother, that it may be well with you.^[1] How, I ask, could he have rejected the love due to brothers, who even commanded us to love not merely our brothers but also those who are enemies to us? He says, Love your enemies.^[2] What does Christ want to teach? His object is to exalt highly his love toward those who are willing to bow the neck to his commands. I will explain the way he does this. The greatest honors and the most complete affection are what we all owe to our mothers and brothers. If he says that they who hear his word and do it are his mother and brothers, is it not plain to every one that he bestows on those who follow him a love thorough and worthy of their acceptance? He would make them readily embrace the desire of yielding themselves to his words and of submitting their mind to his yoke, by means of a complete obedience.

Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.

When Christ calmed the storm, he also changed the faith of the holy disciples that was shaken along with the ship into confidence. He no longer permitted it to be in doubt. He worked a calm in them, smoothing the waves of their weak faith. He said, Where is your faith? Another Evangelist, however, affirms that he said, Why are you fearful, O you of little faith?^[1] When the fear of death unexpectedly befalls people, it sometimes troubles even a well-established mind and exposes it to the blame of smallness of faith. This is also the effect of any other trouble too great to bear upon those it tries.

He who was sleeping was awakened and cast the sea into a sleep. He reveals the wakefulness of his divinity that never sleeps by the wakefulness of the sea that was now sleeping. He rebuked the wind and it became still. What is this power, or what is this goodness of Jesus? See, he subjected by force that which was not his. Our Lord showed that he was the Son of the Creator by means of the wind of the sea and by the spirits and demons that he silenced.

There is also much in this for the admiration and improvement of those who hear. Creation is obedient to whatever Christ chooses to command. What excuse can help us if we do not submit to do the same? What excuse can deliver from the fire and condemnation one who is disobedient and not easily led? He sets up, so to speak, the neck of his haughty mind against Christ’s commands, and his heart is impossible to soften. Understanding that all those things that have been brought into existence by God entirely agree with his will, it is our duty to become like the rest of creation and avoid disobedience as a thing that leads to perdition. Let us rather submit to him who summons us to salvation and to the desire of living uprightly and lawfully, that is, evangelically. Christ will fill us with the gifts that come from above and from him.

We are also sailing on a voyage, not from one land to another but from earth to heaven. Let us prepare our power of reasoning as a pilot able to conduct us on high, and let us gather a crew obedient to it. Let us prepare a strong ship, the kind that the buffeting and discouragements of this life will not submerge, or the wind of false pretense raise up, but will be sleek and swift. If we prepare the ship, pilot and the crew in this way, we will sail with a favoring wind and draw to ourselves the Son of God, the true Pilot. He will not permit our ship to be overwhelmed, even if countless winds blow. He will rebuke the winds and the sea and will bring about a great calm in place of the tempest. COMMENTARY ON ST.