Mark 4:33

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

e Gospel. 21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. 25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. The lessons which our Saviour designs to teach us here by parables and figurative expressions are these:— I. That those who are good ought to consider the obligations they are under to do good; that is, as in the parable before, to bring forth fruit. God expects a grateful return of his gifts to us, and a useful improvement of his gifts in us; for ( v. 21 ), Is a candle brought to be put under a bushel, or under a bed? No, but that it may be set on a candlestick. The apostles were ordained, to receive the gospel, not for themselves only, but for the good of others, to communicate it to them. All Christians, as they have received the gift, must minister the same. Note, 1. Gifts and graces make a man as a candle; the candle of the Lord ( Prov. xx. 27 ), lighted by the Father of lights; the most eminent are but candles, poor lights, compared with the Sun of righteousness. A candle gives light but a little way, and but a little while, and is easily blown out, and continually burning down and wasting. 2. Many who are lighted as candles, put themselves under a bed, or under a bushel: they do not manifest grace themselves, nor minister grace to others; they have estates, and do no good with them; have their limbs and senses, wit and learning perhaps, but nobody is the better for them; they have spiritual gifts, but do not use them; like a taper in an urn, they burn to themselves. 3. Those who are lighted as candles, should set themselves on a candlestick; that is, should improve all opportunities of doing good, as those that were made for the glory of God, and the service of the communities they are members of; we are not born for ourselves. The reason given for this, is, because there is nothing hid, which shall not be manifested, which should not be made manifest (so it might better be read), v. 22 . There is no treasure of gifts and graces lodged in any but with design to be communicated; nor was the gospel made a secret to the apostles, to be concealed, but that it should come abroad, and be divulged to all the world. Though Christ expounded the parables to his disciples privately, yet it was with design to make them the more publicly useful; they were taught, that they might teach; and it is a general rule, that the ministration of the Spirit is given to every man to profit withal, not himself only, but others also. II. It concerns those who hear the word of the gospel, to mark what they hear, and to make a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, v. 23 . Let him give the gospel of Christ a fair hearing; but that is not enough, it is added ( v. 24 ), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr. Hammond reads it. Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider, 1. As we deal with God, God will deal with us, so Dr. Hammond explains these words, " With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright. " 2. As we improve the talents we are entrusted with, we shall increase them; if we make use of the knowledge we have, for the glory of God and the benefit of others, it shall sensibly grow, as stock in trade doth by being turned; Unto you that hear, shall more be given; to you that have, it shall be given, v. 25 . If the disciples deliver that to the church, which they have received of the Lord, they shall be led more into the secret of the Lord. Gifts and graces multiply by being exercised; and God has promised to bless the hand of the diligent. 3. If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing. III. The good seed of the gospel sown in the world, and sown in the heart, doth by degrees produce wonderful effects, but without noise ( v. 26 , &c.); So is the kingdom of God; so is the gospel, when it is sown, and received, as seed in good ground. 1. It will come up; though it seem lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring. Let but the word of Christ have the place it ought to have in a soul, and it will show itself, as the wisdom from above doth in a good conversation. After a field is sown with corn, how soon is the surface of it altered! How gay and pleasant doth it look, when it is covered with green! 2. The husbandman cannot describe how it comes up; it is one of the mysteries of nature; It springs and grows up, he knows not how, v. 27 . He sees it has grown, but he cannot tell in what manner it grew, or what was the cause and method of its growth. Thus we know not how the Spirit by the word makes a change in the heart, any more than we can account for the blowing of the wind, which we hear the sound of, but cannot tell whence it comes, or whither it goes. Without controversy, great is the mystery of godliness; how God manifested in the flesh came to be believed on in the world, 1 Tim. iii. 16 . 3. The husbandman, when he hath sown the seed, doth nothing toward the springing of it up; He sleeps, and rises, night and day; goes to sleep at night, gets up in the morning, and perhaps never so much as thinks of the corn he hath sown, or ever looks upon it, but follows his pleasures or other business, and yet the earth brings forth fruit of itself, according to the ordinary course of nature, and by the concurring power of the God of nature. Thus the word of grace, when it is received in faith, is in the heart a work of grace, and the preachers contribute nothing to it. The Spirit of God is carrying it on when they sleep, and can do no business ( Job xxxiii. 15, 16 ), or when they rise to go about other business. The prophets do not live for ever; but the word which they preached, is doing its work, when they are in their graves, Zech. i. 5, 6 . The dew by which the seed is brought up tarrieth not for man, nor waiteth for the sons of men, Mic. v. 7 . 4. It grows gradually; first the blade, then the ear, after that the full corn in the ear, v. 28 . When it is sprung up, it will go forward; nature will have its course, and so will grace. Christ's interest, both in the world and in the heart, is, and will be, a growing interest; and though the beginning be small, the latter end will greatly increase. Though thou sowest not that body that shall be, but bare grain, yet God will give to every seed its own body; though at first it is but a tender blade, which the frost may nip, or the foot may crush, yet it will increase to the ear, to the full corn in the ear. Natura nil facit per saltum—Nature does nothing abruptly. God carries on his work insensibly and without noise, but insuperably and without fail. 5. It comes to perfection at last ( v. 29 ); When the fruit is brought forth, that is, when it is ripe, and ready to be delivered into the owner's hand; then he puts in the sickle. This intimates, (1.) That Christ now accepts the services which are done to him by an honest heart from a good principle; from the fruit of the gospel taking place and working in the soul, Christ gathers in a harvest of honour to himself. See John iv. 35 . (2.) That he will reward them in eternal life. When those that receive the gospel aright, have finished their course, the harvest comes, when they shall be gathered as wheat into God's barn ( Matt. xiii. 30 ), as a shock of corn in his season. IV. The work of grace is small in its beginnings, but comes to be great and considerable at last ( v. 30-32 ); " Whereunto shall I liken the kingdom of God, as now to be set up by the Messiah? How shall I make you to understand the designed method of it?" Christ speaks as one considering and consulting with himself, how to illustrate it with an apt similitude; With what comparison shall we compare it? Shall we fetch it from the motions of the sun, or the revolutions of the moon? No, the comparison is borrowed from this earth, it is like a grain of mustard-seed; he had compared it before to seed sown, here to that seed, intending thereby to show, 1. That the beginnings of the gospel kingdom would be very small, like that which is one of the least of all seeds. When a Christian church was sown in the earth for God, it was all contained in one room, and the number of the names was but one hundred and twenty ( Acts i. 15 ), as the children of Israel, when they went down into Egypt, were but seventy souls. The work of grace in the soul, is, at first, but the day of small things; a cloud no bigger than a man's hand. Never were there such great things undertaken by such an inconsiderable handful, as that of the discipling of the nations by the ministry of the apostles; nor a work that was to end in such great glory, as the work of grace raised from such weak and unlikely beginnings. Who hath begotten me these? 2. That the perfection of it will be very great; When it grows up, it becomes greater than all herbs. The gospel kingdom in the world, shall increase and spread to the remotest nations of the earth, and shall continue to the latest ages of time. The church hath shot out great branches, strong ones, spreading far, and fruitful. The work of grace in the soul has mighty products, now while it is in its growth; but what will it be, when it is perfected in heaven? The difference between a grain of mustard seed and a great tree, is nothing to that between a young convert on earth and a glorified saint in heaven. See John xii. 24 . After the parables thus specified the historian concludes with this general account of Christ's preaching—that with many such parables he spoke the word unto them ( v. 33 ); probably designing to refer us to the larger account of the parables of this kind, which we had before, Matt. xiii. He spoke in parables, as they were able to hear them; he fetched his comparisons from those things that were familiar to them, and level to their capacity, and delivered them in plain expressions, in condescension to their capacity; though he did not let them into the mystery of the parables, yet his manner of expression was easy, and such as they might hereafter recollect to their edification. But, for the present, without a parable spoke he not unto them, v. 34 . The glory of the Lord was covered with a cloud, and God speaks to us in the language of the sons of men, that, though not at first, yet by degrees, we may understand his meaning; the disciples themselves understood those sayings of Christ afterward, which at first they did not rightly take the sense of. But these parables he expounded to them, when they were alone. We cannot but wish we had had that exposition, as we had of the parable of the sower; but it was not so needful; because, when the church should be enlarged, that would expound these parables to us, without any more ado. Christ and His Disciples in the

He spake the word as they were able to hear it - Adapting it to the capacity of his hearers; and speaking as plain as he could without offending them. A rule never to be forgotten by those who instruct others.

Spake he the word. The word of God. The doctrines of his gospel. As they were able to hear it. As they could comprehend it. They were like children; and he was obliged to lead them along cautiously, and by degrees, to a full understanding of the plan of salvation. (h) "greater than all herbs" Prov 4:18, Isa 11:9, Dan 11:44, Mal 1:11 (i) "as they were able" Jn 16:12