St Luke Chapter VIII : Verses 1-15
Contents
- Luke viii. 1-15. Douay-Rheims (Challoner) text & Latin text (Vulgate).
- Douay-Rheims 1582 text
- Annotations based on the Great Commentary of Cornelius A Lapide
Luke viii. 1-15.
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| The sower went out to sow his seed. J-J Tissot. Brooklyn Museum. |
Et factum est deinceps, et ipse iter faciebat per civitates, et castella prædicans, et evangelizans regnum Dei : et duodecim cum illo,
2 And certain women who had been healed of evil spirits and infirmities; Mary who is called Magdalen, out of whom seven devils were gone forth,
et mulieres aliquæ, quæ erant curatæ a spiritibus malignis et infirmatibus : Maria, quæ vocatur Magdalene, de qua septem dæmonia exierant,
3 And Joanna the wife of Chusa, Herod's steward, and Susanna, and many others who ministered unto him of their substance.
et Joanna uxor Chusæ procuratoris Herodis, et Susanna, et aliæ multæ, quæ ministrabant ei de facultatibus suis.
4 And when a very great multitude was gathered together, and hastened out of the cities unto him, he spoke by a similitude.
Cum autem turba plurima convenirent, et de civitatibus properarent ad eum, dixit per similitudinem :
5 The sower went out to sow his seed. And as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it.
Exiit qui seminat, seminare semen suum. Et dum seminat, aliud cecidit secus viam, et conculcatum est, et volucres cæli comederunt illud.
6 And other some fell upon a rock: and as soon as it was sprung up, it withered away, because it had no moisture.
Et aliud cecidit supra petrum : et natum aruit, quia non habebat humorem.
7 And other some fell among thorns, and the thorns growing up with it, choked it.
Et aliud cecidit inter spinas, et simul exortæ spinæ suffocaverunt illud.
8 And other some fell upon good ground; and being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear.
Et aliud cecidit in terram bonam : et ortum fecit fructum centuplum. Hæc dicens clamabat : Qui habet aures audiendi, audiat.
9 And his disciples asked him what this parable might be.
Interrogabant autem eum discipuli ejus, quae esset hæc parabola.
10 To whom he said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see, and hearing may not understand.
Quibus ipse dixit : Vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis : ut videntes non videant, et audientes non intelligant.
11 Now the parable is this: The seed is the word of God.
Est autem hæc parabola : Semen est verbum Domini.
12 And they by the way side are they that hear; then the devil cometh, and taketh the word out of their heart, lest believing they should be saved.
Qui autem secus viam, hi sunt qui audiunt : deinde venit diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant.
13 Now they upon the rock, are they who when they hear, receive the word with joy: and these have no roots; for they believe for a while, and in time of temptation, they fall away.
Nam qui supra petram, qui cum audierint, cum gaudio suscipiunt verbum : et hi radices non habent : qui ad tempus credunt, et in tempore tentationis recedunt.
14 And that which fell among thorns, are they who have heard, and going their way, are choked with the cares and riches and pleasures of this life, and yield no fruit.
Quod autem in spinas cecidit : hi sunt qui audierunt, et a sollicitudinibus, et divitiis, et voluptatibus vitae euntes, suffocantur, et non referunt fructum.
15 But that on the good ground, are they who in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience.
Quod autem in bonam terram : hi sunt qui in corde bono et optimo audientes verbum retinent, et fructum afferunt in patientia.
Douay-Rheims : 1582 text
1. AND it came to paſſe afterward, and he made his iourney by cities and townes preaching and euangelizing the Kingdom of God; and the Twelue with him,
2. and ſome women that had been cured of wicked Spirits and infirmities; Marie which is called Magdalene, out of whom ſeuen Diuels were gone forth,3. And Ioane the wife of Chuſa Herods procuratour, and Suſan, and many others that did miniſter vnto him of their ſubſtance.4. And when a very great multitude assembled and haſtned out of the cities vnto him, he ſaid by a ſimilitude.5. The ſower went forth to ſow his ſeed. And whiles he ſoweth, ſome fel by the way ſide, and was troden vpon, and the foules of the aire did eate it.6. And other ſome fel vpon the rock; and being ſhot vp, it withered, becauſe it had not moiſture.7. And other ſome fel among thornes, and the thornes growing vp withal, choked it.8. And other ſome fel vpon good ground; and being ſhot vp, yealded fruit an hundred fold. Saying theſe things he cried: He that hath eares to heare, let him heare.
9. And his Diſciples aſked him what this parable was.10. To whom he ſaid: To you it is giuen to know the myſterie of the Kingdom of God; but to the reſt in parables, that ſeeing they may not ſee, and hearing may not vnderstand.11. And the parable is this: The ſeed, is the Word of God.12. And they beſides the way, are thoſe that heare, then the Diuel commeth, and taketh the Word out of their hart, leſt beleeuing they be ſaued.13. For they vpon the rock; ſuch as when they heare, with ioy receaue the Word: and these haue no roots; becauſe for a time they beleeue, and in time of tentation they reuolt.14. And that which fel into thornes, are they that haue heard, and going their waies, are choked with cares and riches and pleaſures of this life, and render not fruit.15. And that vpon good ground, are they which in a good and verie good hart, hearing the Word, doe retaine it, and yeald fruit in patience.
Annotations
1. and the twelve with him:, i.e. they accompanied Jesus as He went through the cities and villages preaching.
2. And certain women who had been healed of evil spirits and infirmities; Mary who is called Magdalen, out of whom seven devils were gone forth. These women followed Christ (1.) out of gratitude, because He had healed their diseases, and cast out the devils which possessed them. (2.) For safety, lest if they were away from their physician, their former ills might again overtake them. (3.) From pious motives, that from His companionship and preaching they might advance in holiness.
Mary. In Hebrew, Mary signifies a “bitter sea” of repentance. Bede.
called Magdalen. As we have before explained, from the castle or fort near Bethsaida and Capernaum. S. Augustin infers that she was a married woman (Hom. 33), and therefore calls her not a harlot but an adulteress. But according to S. Jerome, the author of the commentary on S. Mark calls her a widow, which is much the same thing; so also Jansenius, Luke and others. That she was an inhabitant of Judæa, and like Lazarus and Martha lived at Bethany, is clear from S. John xii.1. Adricomius, in his description of the Holy Land, tells us that the Magdalene’s home was situated on the shore of the sea of Galilee, and towards the northeast looks out on an extensive plain, and that it was called Magdala from the battlements and towers, wherewith it was fortified. Hence Jerome asserts that she was rightly called Magdalene, that is to say, “turreted” because of her zeal and love. Josephus makes mention of this castle, and tells us that Agrippa fruitlessly sent an expedition against it.
In the Hebrew then Magdalene signifies (1.) turreted, or tower-bearing, from the root מגרל migdol, a tower; for she was tall of stature, and of a yet loftier mind. “Thy neck, is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men.,” Cant. iv. 4. (2.) Or “magnificent” (Origen), or “magnified,” according to Pagninus, because, says Origen, she followed Jesus, ministered unto Him, and beheld the mystery of His Passion. For the root ערל gadal, means, “to be great and magnificent,” and the Magdalene was greatly exalted by Christ. (3.) Pagninus says that Magdalene means, “remarkable for the standard,” “bearing or raising the standard,” from the root רעל deghol, which, when the letters ghimel and daleth are transposed, signifies a standard. For the Magdalene raised the standard of penitence and love, and of the contemplative life. Like as we read, “His banner over me was love,” KJV Cant. ii.4. (4). Or otherwise, as the same writer remarks, the name means, “brought up, nourished,” i.e. led by the teaching of Christ to a holy and a virtuous life. For the Hebrew ברל gadal means the same thing as to nourish and bring up.
out of whom seven devils were gone forth., i.e. seven capital sins, pride, avarice, gluttony, luxury, anger, envy, and careless living. Bede, Theophylact and S. Gregory. For in a literal sense we are to understand that she had been possessed by devils or evil spirits, as I have before said, and that they had gone out of her, or (S. Mark xvi. 9) been cast out. So teach S. Ambrose, Euthymius, Jansenius, and others.
We may conclude, therefore, that the Magdalene, because of her wickedness and sins, had been possessed by seven devils, and that with other demoniacs she had been made whole by Christ; that on her repentance she had obtained pardon and forgiveness, and, no longer under the power of Satan, but filled with the spirit of God, she devoted her whole after life to the service of Christ. John of Rochester and others.
Seven devils, either seven in actual number, or “seven” in the sense of many, or all; for, as I have often pointed out, “seven” is the sign of multitude or totality.
3. And Joanna the wife of Chusa, Herod's steward, and Susanna, and many others who ministered unto him of their substance.. For they were rich, and grateful to their deliverer, and therefore sought to further His preaching, and to spread the faith.
So SS. Plautilla, Priscilla, and many other rich and noble matrons ministered unto SS. Peter, Paul, Clement, and other Roman Pontiffs, and other orders of the clergy.
and Susanna, an illustrious woman who, healed by Christ, had become His disciple. Her name in the Hebrew signifies “a lily.” On account of the sweet radiance of a heavenly life (Interlinear Gloss), and the golden fervour of her inward affection. Bede.
[The following Notes are taken from the Great Commentary on Chapter xiii of St Matthew's Gospel. The verse numbers are those in St Luke's Gospel.]
5. The sower went out to sow his seed. Observe: Appositely are gospel doctrine and preaching compared to seed, and the harvest proceeding from it. For, as for the natural harvest there is need of seed, earth, sun, rain and wind, so also is there need of such things for the spiritual harvest. The seed is the word of God, or the gospel, and the preaching of it. The earth is the free will of all who hear. The sun is preventing grace, illuminating and inflaming the free will, that it may receive the Word of God so as from it to produce the fruits of charity and all virtues. The rain is grace, watering and promoting these good acts and motions of the free will. The winds are temptations which, by agitating them, cause them to take deeper root, and strengthen them. Lastly, there is need of patience, Gr. ὑπομονὴ, i.e., endurance in the labours and troubles of ploughing, sowing, &c., and long waiting for the reward and fruit of the harvest.
Observe: the end and scope of this parable is, that Christ would teach that He Himself is the Sower, i.e., the preacher of the gospel upon earth, that is to say, among men, but with different results among different people. For,
1. first, not all who hear the gospel accept it; as seed, although sown in the earth, does not everywhere strike root in the earth.
2. Not all who believe persevere in faith, but some fall away under temptation; like seed which sprouts in stony ground, quickly withers by the sun’s heat.
3. Not all, who persevere in faith, bring forth the fruit of good works; just as thorns choke seed springing up well in otherwise good ground, and prevent it from bearing fruit.
4. These things happen, not through the fault of the seed, i.e., of the doctrine, but of the earth. It is the fault of the hearers, and that in various ways. It is partly on account of the rocks, partly on account of the thorns. The rock is the flesh, the thorns are the world, the highway is the habit of a worldly and licentious life, where the birds of the air, that is the devils, like most eager and voracious devourers of souls, snatch away the doctrine that has been preached, from the mind and memory, whilst they draw off those who are by the wayside, i.e., men who are given up to the customs and business of the world, as well as those who are wandering, who are slothful and curious, from considering and penetrating into the doctrine heard, to their accustomed vanities.
5. The seed in the good ground is that which those receive in a good heart, who begin to ruminate upon it, and profit by it; they are in the best way, who apply themselves with all their might, to arrive at perfection in virtue.
6. Some seed bears less fruit, some greater, some the greatest. That is on account either of the greater sowing, i.e., preaching and illumination of spiritual things, and the assistance of grace, or on account of greater efforts and co-operation of free will with grace. This is the sum of the whole parable, from which it is easy to understand it in all its parts. I will handle them briefly, one by one.
Moraliter: Let the preacher with Christ, who came forth from the house, even from heaven, impelled by the force of love, to the earth, go forth from the house of contemplation into the field of preaching, that what he has drank from God in prayer, he may pour forth upon the people; and preach, not so much by words, as by the example of a holy life. Again, he invokes God that what he speaks in the ear, God may speak in the heart.
5. And as he sowed, some fell by the way side, namely, on the path or boundary, conterminous with the field, which is constantly worn and trodden down by the feet of passengers, and is therefore unsuitable for the reception of seed, and exposes it naked, to be carried off by the birds. We see a gradation here, for from the unsuitable ground for seed, He rises gradually to the less unsuitable, to the more suitable, and the most suitable. The most unsuitable earth for seed is that by the wayside. The less suitable is the rocky ground. The more fit is the good ground which produces thorns. The most fit is that which is entirely good, rich, moist earth. Moreover, the way side is a mind worn, and dried up by evil thoughts. Such a mind does not receive the doctrine of the gospel, which is contrary to its lusts; it does not perceive, nor understand it, because it is wholly intent upon fleshly allurements. Whence, says the Gloss, such are those, who neither are pricked by preaching, nor begin to do well.
6. And other some fell upon a rock: and as soon as it was sprung up, it withered away, because it had no moisture. This seed could not strike deep root, therefore it began to germinate and spring up before the proper time. For that which is quickly produced, quickly perishes. He adds the cause.
because it had no moisture. i.e., the seed was burnt up, both seeds and germs, by the burning heat of the sun. And because they had no root, they withered away. They had but a little earth, which was succeeded by the rock. Hence, partly from want of moisture, partly by the burning rays of the sun, they were dried up. The rock in this place, says Rabanus, means the hardness of an insolent mind, in which there is no deep mildness of an obedient soul. Whence, such are only pleased by the sweetness of the word, which they hear, and of heavenly promises for a short time; but they strike not the root of desire unto salvation. Therefore by the heat of the sun i.e., the fury of persecution, are they burnt up, through impatience, because their mind does not firmly cleave to the word of God, and they lose the greenness of faith, says the Interlinear. S. Chrysostom says,
“With regard to souls, that which is rock, may become good ground, that which is wayside, not trodden down; and the thorns may be destroyed. Christ was speaking to all, even as if He were providing for the future, how He might declare what I ought to do, and have not done. Hereby He teaches His disciples not to be slothful.”
7. And other some fell among thorns, and the thorns growing up with it, choked it; i.e., in land producing thorns. And they grew, i.e., they grew more quickly than the good seed, which rises slowly, and by degrees. For tares spring up easily, wheat with difficulty. Therefore the tares choked the wheat just as it was coming into ear. The tares did this, both because they drew away the moisture and nourishment to their own roots; as well as because they deprived them of air and room to grow.
8. And other some fell upon good ground; and being sprung up, yielded fruit a hundredfold. Good ground, if it be well cultivated, for one grain produces a hundred; other ground, less rich, sixty; other, more sterile, thirty. The good ground is a faithful and devoted conscience.
Observe, only the fourth part of the seed, namely, that which fell on the good ground, produced fruit; the three other divisions of the seed perished. Thus, but few profit by the word of preaching. By far the greater number who hear the word bring forth no fruit.
He that hath ears to hear, let him hear. Christ makes use of this expression when the subject is obscure and symbolical, or when he would arouse the attention of his hearers. Ears to hear: He speaks of one who hears diligently the words of Christ, in order that he may receive them, and ruminate upon them, and obey them. For many heard Christ out of curiosity, for the sake of listening to something new. Such had not ears for hearing. So, even now, there are many who hear sermons for the sake of their eloquence—not that they may amend their lives.
9.-15. See supra.
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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