Mark 4:1

Mar 4:21-26 . The parable of the progressively growing seed, Mar 4:26-29 . Of the mustard seed, Mar 4:30-34 . Christ and his disciples are overtaken by a storm, Mar 4:35-38 . He rebukes the wind and the sea, and produces fair weather, Mar 4:39-41 . Verse 2 He taught them many things by parables - See every part of this parable of the sower explained on Mat 13:1 (note), etc. Verse 4 The fowls - Του ουρανου, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luk 8:5 . Verse 9 And he said - He that hath ears to hear, let him hear - The Codex Bezae, later Syriac in the margin, and seven copies of the Itala, add, και ὁ συνιων συνιετω, and whoso understandeth, let him understand. Verse 10 They that were about him - None of the other evangelists intimate that there were any besides the twelve with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions. Verse 11 Unto you it is given to know - Γνωναι, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus: - To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of Mat 13:58 . Verse 13 Know ye not this parable? - The scope and design of which is so very obvious. How then will ye know all parables? - Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists. Verse 15 These are they - Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken. Where the word is sown - Instead of this clause, four copies of the Itala read the place thus - They who are sown by the way side, are they Who Receive The Word Negligently. There are thousands of this stamp in the Christian world. Reader, art thou one of them? Verse 19 The deceitfulness of riches - This is variously expressed in different copies of the Itala: the errors - delights of the world - completely alienated (abolienati) by the pleasures of the world. The lusts of other things - which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word! Verse 21 Is a candle - put under a bushel! - The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest. Verse 22 For there is nothing hid, etc. - Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on Mat 5:15 (note); Mat 10:26 (note). Verse 24 And unto you that hear shall more be given - This clause is wanting in DG, Coptic, and four copies of the Itala; and in others, where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss, Whosoever hath, to him shall be given. Verse 25 He that hath - See on Mat 13:12 (note). Verse 26 So is the kingdom of God - This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus: - "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed. Verse 27 And should sleep and rise night and day - That is, he should sleep by night, and rise by day; for so the words are obviously to be understood. He knoweth not how - How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain. Verse 28 Bringeth forth - of herself - Αυτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet: - Namque aliae, Nullis Homlnum Cogentibus, ipsae Sponte Sua veniunt. Virg. Geor. l. ii. v. 10 "Some (trees) grow of their own accord, without the labor of man." All the endlessly varied herbage of the field is produced in this way. The full corn - Πληρη σιτον, Full wheat; the perfect, full-grown, or ripe corn. Lucian uses κενος καρπος, Empty fruit, for imperfect, or unripe fruit. See Kypke. The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small; there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom, and that the soil in which it is sown is good also. Then the ear - the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly; it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness; and, having escaped the corruption that is in the world, it is made a partaker of the Divine nature, and is filled with all the fullness of God. Verse 29 He putteth in the sickle - ΑποϚελλει, he sendeth out the sickle, i.e. the reapers; the instrument, by a metonomy, being put for the persons who use it. This is a common figure. It has been supposed that our Lord intimates here that, as soon as a soul is made completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe: so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the Master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the world and the Church of the manifestation of the glory of his grace. "But the text says, he immediately sendeth out the sickle; and this means that the person dies, and is taken into glory, as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the Church, and for an increase of the life of Christ to the soul. See Phi 1:21 , Phi 1:24 . Besides, if we attempt to make the parable speak here what seems to be implied in the letter, then we may say, with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it. On these two parables we may remark: - 1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men. 2. That it is a sin against God to stay in the field and not sow. 3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed. 4. That it is a high offense against God to change the Master's seed, to mix it, or to sow bad seed in the place of it. 5. That he is not a seeds-man of God who desires to sow by the way side, etc., and not on the proper ground, i.e. he who loves to preach only to genteel congregations, to people of sense and fashion, and feels it a pain and a cross to labor among the poor and the ignorant. 6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root; and, notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheaves with him. See Quesnel. Verse 30 Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men. How dull and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no instruction to the multitude. Verse 31 A grain of mustard seed - See on Mat 13:31 , Mat 13:32 (note). Verse 33 With many such parables - Πολλαις, many, is omitted by L, sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopic, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. It is probably an interpolation: the text reads better without it. As they were able to hear - Ακουειν, or to understand always suiting his teaching to the capacities of his hearers. I have always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech, among the common people, is a more difficult and a more useful work than the study of dead languages. The one a man should do, and the other he need not leave undone. Verse 34 He expounded all things to his disciples - That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things. In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain, - for the secret of the Lord is with them who fear him. Verse 35 Let us pass over unto the other side - Our Lord was now by the sea of Galilee. Verse 36 They took him even as he was in the ship - That is, the disciples; he was now εν τῳ πλοιῳ, in the boat, i.e. his own boat which usually waited on him, and out of which it appears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult; the meaning appears to be this: - The disciples sailed off with him just as he was in the boat out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman. Verse 37 A great storm of wind - See on Mat 8:24 (note). Verse 38 On a pillow - Προσκεφαλαιον probably means a little bed, or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster. Verse 39 Peace, be still - Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction. Verse 40 Why are ye so fearful? - Having me with you. How is it that ye have no faith? - Having already had such proofs of my unlimited power and goodness. Verse 41 What manner of man is this? - They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succor and support which we receive from God in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered. Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here. Introduction The man possessed with a legion of demons cured, vv. 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, vv. 21-43. Verse 1

MARK CHAPTER 4 Verses 1-9. See the parable of the sower Mt 13:1-9. (w) "And he began again" Mt 13:1, Lk 8:4

The Parable of the Sower. 1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred. The foregoing chapter began with Christ's entering into the synagogue ( v. 1 ); this chapter begins with Christ's teaching again by the sea side. Thus he changed his method, that if possible all might be reached and wrought upon. To gratify the nice and more genteel sort of people that had seats, chief seats, in the synagogue, and did not care for hearing a sermon any where else, he did not preach always by the sea side, but, having liberty, went often into the synagogue, and taught there; yet, to gratify the poor, the mob, that could not get room in the synagogue, he did not always preach there, but began again to teach by the sea side, where they could come within hearing. Thus are we debtors both to the wise and to the unwise, Rom. i. 14 . Here seems to be a new convenience found out, which had not been used before, though he had before preached by the sea side ( ch. ii. 13 ), and that was—his standing in a ship, while his hearers stood upon the land; and that inland sea of Tiberias having no tide, there was no ebbing and flowing of the waters to disturb them. Methinks Christ's carrying his doctrine into a ship, and preaching it thence, was a presage of his sending the gospel to the isles of the Gentiles, and the shipping off of the kingdom of God (that rich cargo) from the Jewish nation, to be sent to a people that would bring forth more of the fruits of it. Now observe here, I. The way of teaching that Christ used with the multitude ( v. 2 ); He taught them many things, but it was by parables or similitudes, which would tempt them to hear; for people love to be spoken to in their own language, and careless hearers will catch at a plain comparison borrowed from common things, and will retain and repeat that, when they have lost, or perhaps never took, the truth which it was designed to explain and illustrate: but unless they would take pains to search into it, it would but amuse them; seeing they would see, and not perceive ( v. 12 ); and so, while it gratified their curiosity, it was the punishment of their stupidity; they wilfully shut their eyes against the light, and therefore justly did Christ put it into the dark lantern of a parable, which had a bright side toward those who applied it to themselves, and were willing to be guided by it; but to those who were only willing for a season to play with it, it only gave a flash of light now and then, but sent them away in the dark. It is just with God to say of those that will not see, that they shall not see, and to hide from their eyes, who only look about them with a great deal of carelessness, and never look before them with any concern upon the things that belong to their peace. II. The way of expounding that he used with his disciples; When he was alone by himself, not only the twelve, but others that were about him with the twelve, took the opportunity to ask him the meaning of the parables, v. 10 . They found it good to be about Christ; the nearer him the better; good to be with the twelve, to be conversant with those that are intimate with him. And he told them what a distinguishing favour it was to them, that they were made acquainted with the mystery of the kingdom of God, v. 11 . The secret of the Lord was with them. That instructed them, which others were only amused with, and they were made to increase in knowledge by every parable, and understood more of the way and method in which Christ designed to set up his kingdom in the world, while others were dismissed, never the wiser. Note, Those who know the mystery of the kingdom of heaven, must acknowledge that it is given to them; they receive both the light and the sight from Jesus Christ, who, after his resurrection, both opened the scriptures, and opened the understanding, Luke xxiv. 27 , 45 . In particular, we have here, 1. The parable of the sower, as we had it, Matt. xiii. 3 , &c. He begins ( v. 3 ), with, Hearken, and concludes ( v. 9 ) with, He that hath ears to hear, let him hear. Note, The words of Christ demand attention, and those who speak from him, may command it, and should stir it up; even that which as yet we do not thoroughly understand, or not rightly, we must carefully attend to, believing it to be both intelligible and weighty, that at length we may understand it; we shall find more in Christ's sayings than at first there seemed to be. 2. The exposition of it to the disciples. Here is a question Christ put to them before he expounded it, which we had not in Matthew ( v. 13 ); " Know ye not this parable? Know ye not the meaning of it? How then will ye know all parables? " (1.) "If ye know not this, which is so plain, how will ye understand other parables, which will be more dark and obscure? If ye are gravelled and run aground with this, which bespeaks so plainly the different success of the word preached upon those that hear it, which ye yourselves may see easily, how will ye understand the parables which hereafter will speak of the rejection of the Jews, and the calling of the Gentiles, which is a thing ye have no idea of?" Note, This should quicken us both to prayer and pains that we may get knowledge, that there are a great many things which we are concerned to know; and if we understand not the plain truths of the gospel, how shall we master those that are more difficult? Vita brevis, ars longa—Life is short, art is long. If we have run with the footmen, and they have wearied us, and run us down, then how shall we contend with horses? Jer. xii. 5 . (2.) "If ye know not this, which is intended for your direction in hearing the word, that ye may profit by it; how shall ye profit by what ye are further to hear? This parable is to teach you to be attentive to the word, and affected with it, that you may understand it. If ye receive not this, ye will not know how to use the key by which ye must be let into all the rest." If we understand not the rules we are to observe in order to our profiting by the word, how shall we profit by any other rule? Observe, Before Christ expounds the parable, [1.] He shows them how sad their case was, who were not let into the meaning of the doctrine of Christ; To you it is given, but not to them. Note, It will help us to put a value upon the privileges we enjoy as disciples of Christ, to consider the deplorable state of those who want such privileges, especially that they are out of the ordinary way of conversion; lest they should be converted, and their sins should be forgiven them. v. 12 . Those only who are converted, have their sins forgiven them: and it is the misery of unconverted souls, that they lie under unpardoned guilt. [2.] He shows them what a shame it was, that they needed such particular explanations of the word they heard, and did not apprehend it at first. Those that would improve in knowledge, must be made sensible of their ignorance. Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here, First, That in the great field of the church, the word of God is dispensed to all promiscuously; The sower soweth the word ( v. 14 ), sows it at a venture, beside all waters, upon all sorts of ground ( Isa. xxxii. 20 ), not knowing where it will light, or what fruit it will bring forth. He scatters it, in order to the increase of it. Christ was awhile sowing himself, when he went about teaching and preaching; now he sends his ministers, and sows by their hand. Ministers are sowers; they have need of the skill and discretion of the husbandman ( Isa. xxviii. 24-26 ); they must not observe winds and clouds ( Eccl. xi. 4 , 6 ), and must look up to God, who gives seed to the sower, 2 Cor. ix. 10 . Secondly, That of the many that hear the word of the gospel, and read it, and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it; here is but one in four, that comes to good. It is sad to think, how much of the precious seed of the word of God is lost, and sown in vain; but there is a day coming when lost sermons must be accounted for. Many that have heard Christ himself preach in their streets, will hereafter be bidden to depart from him; those therefore who place all their religion in hearing, as if that alone would save them, do but deceive themselves, and build their hope upon the sand, Jam. i. 22 . Thirdly, Many are much affected with the word for the present, who yet receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot. We read of hypocrites, that they delight to know God's ways ( Isa. lviii. 2 ); of Herod, that he heard John gladly ( ch. vi. 20 ); of others, that they rejoiced in his light ( John v. 35 ); of those to whom Ezekiel was a lovely song ( Ezek. xxxiii. 32 ); and those represented here by the stony ground, received the word with gladness, and yet came to nothing. Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it. Fifthly, The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unploughed, unhumbled, when it lies common, to be trodden on by every passenger, as theirs that are great company-keepers, then the devil is like the fowls; he comes swiftly, and carries away the word ere we are aware. When therefore these fowls come down upon the sacrifices, we should take care, as Abram did, to drive them away ( Gen. xv. 11 ); that, though we cannot keep them from hovering over our heads, we may not let them nestle in our hearts. Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell. Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly. Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears. Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body. Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account. Lastly, No good fruit is to be expected but from good seed. If the seed be sown on good ground, if the heart be humble, and holy, and heavenly, there will be good fruit, and it will abound sometimes even to a hundred fold, such a crop as Isaac reaped, Gen. xxvi. 12 . The Gradual Advance of th

Mt 13:1 ; Lu 8:4.