Mark Chapter Four
A Series of Parables, 4:1-34
Parable of the Sower, 4:1-9.
(Matt. 13:1-9; Luke 8:4-10)
Mark's report of this parable is almost identical with Matthew's, differing only in verbiage, and only slightly in this. For remarks on it, see the parallel in Matthew.
Why He Spoke in Parables, 10-13.
(Matt. 13:10-17)
10. when he was alone.—Compare the note on verse 34 below.
11. to them that are without.—Here Jesus distinguishes his disciples from "them that are without," showing that there was a sense in which the former were within. Some have argued from this that the Church must have been then in existence, and that one class were within and the other without the Church. This conclusion would follow, if the terms without and within in this connection could apply to nothing but the Church. But it is clear that the terms may have been used with different reference. The unbelievers were without the circle of the disciples, and those whom Jesus was addressing were within that circle, whether we regard the disciples as organized into a church, or as still in an unorganized condition. The argument, therefore, contains an undue assumption.
12. that seeing they may see.—The reason here given is so condensed by Mark as to render it quite obscure. Matthew's more elaborate report makes the reason clear and satisfactory. (See notes on Matt. 13:10-17.)
13. how then will you know?—In this verse, which is peculiar to Mark, Jesus administers a mild rebuke to the disciples for not understanding the parable, and intimates that it is easy in comparison with some others: "Know ye not this parable? How then will you know all the parables?"
Parable of the Sower Explained, 14-20.
(Matt. 13:18-23; Luke 8:11-15)
We have already commented on the Savior's explanation of this parable, in the parallel place in Matthew; and to this we refer the reader, remarking only, that the use of the singular instead of the plural in speaking of the parties represented, and a slightly different arrangement of the matter, constitute the differences between the two reports. These differences, occurring as they do in almost every synoptical passage in the four gospels, show that in reporting the speeches of the Savior the apostles were not always restricted to his exact language, but were led by the Spirit to reproduce his words only to the extent necessary for a correct report of his thoughts.
Parable of the Candle, 21-25.
(Luke 8:16-18)
21. Is a candle brought.—This parable, like the preceding one of the sower, treats of the means of profiting by the word of God. The word, there represented by the seed sown, is here represented by the lighted lamp (λὺχνος). As a lamp is brought into a room not to be covered up, but to be placed on the lampstand, so the word of God, intended for the enlightenment of men, is not to be left in obscurity, but to be held up before the world.
22. nothing hid.—Nothing in the counsel and purpose of God concerning man. To some extent these had hitherto been hid and kept secret, but now all that had been hid was to be made manifest, and all that had been kept secret was to come abroad.
23. let him hear.—This admonition is appropriate. Dropping the figure of the lamp, and returning to the word which it represented, those who have ears to hear are advised to hear it. If it was to make manifest what had hitherto been hidden, and to bring abroad what had hitherto been kept secret in the mind of God, it was becoming in every man who had ears, to use them in hearing it. Nothing that ever struck the human ear is so worthy of being heard as the word of God.
24. Take heed what ye hear.—They were inclined, like ourselves, to hear only so much as was agreeable to their feelings and preconceived notions: hence this admonition.
with what measure you mete.—This was a proverbial expression, and applies to our dealings with God as well as to our dealings with one another. If we give him good measure by taking heed to hear all that he says, we have the promise of good measure from him: "To you that hear shall more be given."
25. For he that hath.—This proverb is quoted in a different connection from that which it has in the parallel part of Matthew, being here applied especially to the disciples, and there to the unbelievers. The meaning, however, is the same in both instances. (Comp. Matt 13:12.)
Parable of the Seed, 26-29
26, 27. he knoweth not how.—To some extent he knoweth how; it is by the process described in the next verse: "The earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear." He may know still further, that it grows by the chemical action of light, warmth, and moisture; but still there is a part of the process that he does not know.
28, 29. But when the fruit.—Although the sower knows not how the seed grows, and remains not to see its growth, still it grows. From sowing time till harvest the man has nothing to do: no intermediate cultivation is required. This is true of the "corn" (wheat and barley) referred to, though not of our Indian corn.
The kingdom of heaven is like this (verse 26), in that the seed of the kingdom, which is the word of God, when sown in a community, even though the sower go away and neglect it, will spring up of itself and bear fruit, and will be ready at a future day for the harvest. This is often exemplified in the labors of the evangelist. He preaches in a community faithfully, and apparently without success, for a length of time, and then, after a lapse of months or years, returns to the same place, and with comparatively little exertion reaps an abundant harvest. The parable teaches, what observation abundantly confirms, that such an adaptation exists between the human soul and the word of God, that when the latter is once implanted a future harvest will usually be the result.
Parable of the Mustard Seed, 30-32.
(Matt. 13:31, 32)
30. Whereunto shall we liken.—Mark quotes Jesus as introducing this parable with questions implying that he had well-nigh exhausted appropriate comparisons: "To what shall we liken the kingdom of heaven, and with what comparison shall we compare it?" The three parables just preceding are not sufficient to account for these questions, but we must suppose that a considerable number of those referred to in verse 33, below, had been introduced before this.
the kingdom of God.—This expression is used habitually by Mark and Luke where Matthew uses the equivalent expression, "kingdom of heaven." The latter is the more indefinite of the two, but designates precisely the same object of thought.
31, 32. like a grain of mustard.—See the note on Matt 13:31, 32.
Other Parables not Recorded, 33, 34.
(Matt. 13:34, 35)
33. with many such.—Matthew gives several more, not reported by Mark (see Matt. 13:24-50), but not so many as this expression indicates. Besides all given by both writers, many each were uttered, "as they were able to hear."
34. without a parable spake he not.—That is, from the time when he took his seat on the ship (verse 1), until he dismissed the multitude in the evening and departed (verses 35, 36).
when they were alone.—According to this verse all the expositions of the parables which were found necessary, were given after the multitude had been dismissed; consequently, we are to understand that the explanation of the parable of the sower, though reported in connection with the parable itself was actually given after the day's teaching was ended. (Comp. Matt 13:36.)
Argument of Section 4
In the parables of this section, especially in those of the sower, the seed and the mustard seed, the prophetic power of Jesus is clearly exhibited. Without superhuman foresight he could not have so accurately traced out the manner in which different classes of men throughout all time would deal with the word of God, as he describes it in the parable of the sower; nor could he have known in advance of experiment, that the seed of the kingdom would grow from its planting until the time for harvest, as described in the next parable; nor that, as declared in the third, the kingdom would ever attain to the prodigious growth which our eyes have witnessed. His divinity is attested by his unfailing foresight into the distant future.
A Series of Miracles, 4:35-5:43
Stilling the Tempest, 4:35-41.
(Matt. 8:18-27; Luke 8:22-25)
35. the same day.—The same day in which he had been teaching in parables. Another striking difference between Mark's arrangement and that of Matthew is apparent here. While Mark follows the parables with the stilling of the tempest, and informs us that it occurred on the evening of the same day, Matthew gives the stilling of the tempest among the miracles of his eighth chapter, and reserves the parables to his thirteenth chapter. Matthew also introduces in connection with the miracle in question, the conversation with the scribe and the disciple about going with him (8:19-22), which Mark omits, and which Luke mentions in an entirely different connection. (Luke 9:57-62.)
36. even as he was.—The ship on which Jesus had been sitting during the day was doubtless the same that he had previously ordered to be in waiting for him (Mark 3:9); consequently, in that ship they started with him to cross the lake.
Other little ships.—Mark mentions the presence of "other little ships," to show that there were other witnesses of the storm and its miraculous cessation besides the immediate companions of Jesus.
37, 38. on a pillow.—Note the minuteness of Mark's description. With a master-hand he selects those touches in the details of his picture which impart the liveliest conception of the entire scene: "In the hinder part of the ship," and "asleep on a pillow," paint to perfection the calm repose of Jesus while the tempest was raging and the vessel was filling with water.
carest thou not.—This is an addition to their exclamation as quoted by Matthew, not a different version of it. Putting the two together, we have the hurried and confused exclamation, "Master, carest thou not that we perish? Lord, save us; we are perishing." Strangely forgetful that he was in the same danger with themselves, they regarded his calm slumber as proof of indifference in regard to them.
39-41.—On this part of the incident, see the notes on Matt. 8:26, 27.
The New Testament Commentary: Vol. I - Matthew and Mark.
Parable of the Sower, 4:1-9.
(Matt. 13:1-9; Luke 8:4-10)
Mark's report of this parable is almost identical with Matthew's, differing only in verbiage, and only slightly in this. For remarks on it, see the parallel in Matthew.
Why He Spoke in Parables, 10-13.
(Matt. 13:10-17)
10. when he was alone.—Compare the note on verse 34 below.
11. to them that are without.—Here Jesus distinguishes his disciples from "them that are without," showing that there was a sense in which the former were within. Some have argued from this that the Church must have been then in existence, and that one class were within and the other without the Church. This conclusion would follow, if the terms without and within in this connection could apply to nothing but the Church. But it is clear that the terms may have been used with different reference. The unbelievers were without the circle of the disciples, and those whom Jesus was addressing were within that circle, whether we regard the disciples as organized into a church, or as still in an unorganized condition. The argument, therefore, contains an undue assumption.
12. that seeing they may see.—The reason here given is so condensed by Mark as to render it quite obscure. Matthew's more elaborate report makes the reason clear and satisfactory. (See notes on Matt. 13:10-17.)
13. how then will you know?—In this verse, which is peculiar to Mark, Jesus administers a mild rebuke to the disciples for not understanding the parable, and intimates that it is easy in comparison with some others: "Know ye not this parable? How then will you know all the parables?"
Parable of the Sower Explained, 14-20.
(Matt. 13:18-23; Luke 8:11-15)
We have already commented on the Savior's explanation of this parable, in the parallel place in Matthew; and to this we refer the reader, remarking only, that the use of the singular instead of the plural in speaking of the parties represented, and a slightly different arrangement of the matter, constitute the differences between the two reports. These differences, occurring as they do in almost every synoptical passage in the four gospels, show that in reporting the speeches of the Savior the apostles were not always restricted to his exact language, but were led by the Spirit to reproduce his words only to the extent necessary for a correct report of his thoughts.
Parable of the Candle, 21-25.
(Luke 8:16-18)
21. Is a candle brought.—This parable, like the preceding one of the sower, treats of the means of profiting by the word of God. The word, there represented by the seed sown, is here represented by the lighted lamp (λὺχνος). As a lamp is brought into a room not to be covered up, but to be placed on the lampstand, so the word of God, intended for the enlightenment of men, is not to be left in obscurity, but to be held up before the world.
22. nothing hid.—Nothing in the counsel and purpose of God concerning man. To some extent these had hitherto been hid and kept secret, but now all that had been hid was to be made manifest, and all that had been kept secret was to come abroad.
23. let him hear.—This admonition is appropriate. Dropping the figure of the lamp, and returning to the word which it represented, those who have ears to hear are advised to hear it. If it was to make manifest what had hitherto been hidden, and to bring abroad what had hitherto been kept secret in the mind of God, it was becoming in every man who had ears, to use them in hearing it. Nothing that ever struck the human ear is so worthy of being heard as the word of God.
24. Take heed what ye hear.—They were inclined, like ourselves, to hear only so much as was agreeable to their feelings and preconceived notions: hence this admonition.
with what measure you mete.—This was a proverbial expression, and applies to our dealings with God as well as to our dealings with one another. If we give him good measure by taking heed to hear all that he says, we have the promise of good measure from him: "To you that hear shall more be given."
25. For he that hath.—This proverb is quoted in a different connection from that which it has in the parallel part of Matthew, being here applied especially to the disciples, and there to the unbelievers. The meaning, however, is the same in both instances. (Comp. Matt 13:12.)
Parable of the Seed, 26-29
26, 27. he knoweth not how.—To some extent he knoweth how; it is by the process described in the next verse: "The earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear." He may know still further, that it grows by the chemical action of light, warmth, and moisture; but still there is a part of the process that he does not know.
28, 29. But when the fruit.—Although the sower knows not how the seed grows, and remains not to see its growth, still it grows. From sowing time till harvest the man has nothing to do: no intermediate cultivation is required. This is true of the "corn" (wheat and barley) referred to, though not of our Indian corn.
The kingdom of heaven is like this (verse 26), in that the seed of the kingdom, which is the word of God, when sown in a community, even though the sower go away and neglect it, will spring up of itself and bear fruit, and will be ready at a future day for the harvest. This is often exemplified in the labors of the evangelist. He preaches in a community faithfully, and apparently without success, for a length of time, and then, after a lapse of months or years, returns to the same place, and with comparatively little exertion reaps an abundant harvest. The parable teaches, what observation abundantly confirms, that such an adaptation exists between the human soul and the word of God, that when the latter is once implanted a future harvest will usually be the result.
Parable of the Mustard Seed, 30-32.
(Matt. 13:31, 32)
30. Whereunto shall we liken.—Mark quotes Jesus as introducing this parable with questions implying that he had well-nigh exhausted appropriate comparisons: "To what shall we liken the kingdom of heaven, and with what comparison shall we compare it?" The three parables just preceding are not sufficient to account for these questions, but we must suppose that a considerable number of those referred to in verse 33, below, had been introduced before this.
the kingdom of God.—This expression is used habitually by Mark and Luke where Matthew uses the equivalent expression, "kingdom of heaven." The latter is the more indefinite of the two, but designates precisely the same object of thought.
31, 32. like a grain of mustard.—See the note on Matt 13:31, 32.
Other Parables not Recorded, 33, 34.
(Matt. 13:34, 35)
33. with many such.—Matthew gives several more, not reported by Mark (see Matt. 13:24-50), but not so many as this expression indicates. Besides all given by both writers, many each were uttered, "as they were able to hear."
34. without a parable spake he not.—That is, from the time when he took his seat on the ship (verse 1), until he dismissed the multitude in the evening and departed (verses 35, 36).
when they were alone.—According to this verse all the expositions of the parables which were found necessary, were given after the multitude had been dismissed; consequently, we are to understand that the explanation of the parable of the sower, though reported in connection with the parable itself was actually given after the day's teaching was ended. (Comp. Matt 13:36.)
Argument of Section 4
In the parables of this section, especially in those of the sower, the seed and the mustard seed, the prophetic power of Jesus is clearly exhibited. Without superhuman foresight he could not have so accurately traced out the manner in which different classes of men throughout all time would deal with the word of God, as he describes it in the parable of the sower; nor could he have known in advance of experiment, that the seed of the kingdom would grow from its planting until the time for harvest, as described in the next parable; nor that, as declared in the third, the kingdom would ever attain to the prodigious growth which our eyes have witnessed. His divinity is attested by his unfailing foresight into the distant future.
A Series of Miracles, 4:35-5:43
Stilling the Tempest, 4:35-41.
(Matt. 8:18-27; Luke 8:22-25)
35. the same day.—The same day in which he had been teaching in parables. Another striking difference between Mark's arrangement and that of Matthew is apparent here. While Mark follows the parables with the stilling of the tempest, and informs us that it occurred on the evening of the same day, Matthew gives the stilling of the tempest among the miracles of his eighth chapter, and reserves the parables to his thirteenth chapter. Matthew also introduces in connection with the miracle in question, the conversation with the scribe and the disciple about going with him (8:19-22), which Mark omits, and which Luke mentions in an entirely different connection. (Luke 9:57-62.)
36. even as he was.—The ship on which Jesus had been sitting during the day was doubtless the same that he had previously ordered to be in waiting for him (Mark 3:9); consequently, in that ship they started with him to cross the lake.
Other little ships.—Mark mentions the presence of "other little ships," to show that there were other witnesses of the storm and its miraculous cessation besides the immediate companions of Jesus.
37, 38. on a pillow.—Note the minuteness of Mark's description. With a master-hand he selects those touches in the details of his picture which impart the liveliest conception of the entire scene: "In the hinder part of the ship," and "asleep on a pillow," paint to perfection the calm repose of Jesus while the tempest was raging and the vessel was filling with water.
carest thou not.—This is an addition to their exclamation as quoted by Matthew, not a different version of it. Putting the two together, we have the hurried and confused exclamation, "Master, carest thou not that we perish? Lord, save us; we are perishing." Strangely forgetful that he was in the same danger with themselves, they regarded his calm slumber as proof of indifference in regard to them.
39-41.—On this part of the incident, see the notes on Matt. 8:26, 27.
The New Testament Commentary: Vol. I - Matthew and Mark.