Text -- Mark 4:24-41 (NET)

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, and more will be added to you. 4:25 For whoever has will be given more, but whoever does not have, even what he has will be taken from him.”

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. 4:29 And when the grain is ripe, he sends in the sickle because the harvest has come.”

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it? 4:31 It is like a mustard seed that when sown in the ground, even though it is the smallest of all the seeds in the ground– 4:32 when it is sown, it grows up, becomes the greatest of all garden plants, and grows large branches so that the wild birds can nest in its shade.”

The Use of Parables

4:33 So with many parables like these, he spoke the word to them, as they were able to hear. 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Stilling of a Storm

4:35 On that day, when evening came, Jesus said to his disciples, “Let’s go across to the other side of the lake.” 4:36 So after leaving the crowd, they took him along, just as he was, in the boat, and other boats were with him. 4:37 Now a great windstorm developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So he got up and rebuked the wind, and said to the sea, “Be quiet! Calm down!” Then the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? Even the wind and sea obey him!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 4:24

What ye hear ( ti akouete ).

Luk 8:18 has it "how ye hear"(pōs akouete ). Both are important. Some things should not be heard at all for they besmirch the mind and heart. What is worth hearing should be heard rightly and heeded.

Robertson: Mar 4:24

With what measure ( en hōi metrōi ).

See already in the Sermon on the Mount (Mat 7:2; see note on Luk 6:38).

Robertson: Mar 4:25

Even that which he hath ( kai ho echei ).

Luk 8:18 has even that which he thinketh that he hath or seemeth to have (kai ho dokei echein ). It is possible that echei here has the notion of acquiring. The man who does not acquire soon loses what he thinks that he has. This is one of the paradoxes of Jesus that repay thought and practice.

Robertson: Mar 4:26

As if a man should cast ( hōs anthrōpos balēi ).

Note hōs with the aorist subjunctive without an . It is a supposable case and so the subjunctive and the aorist tense because a single instance. Blass considers this idiom "quite impossible,"but it is the true text here and makes good sense (Robertson, Grammar , p. 968). The more common idiom would have been hōs ean (or an ).

Robertson: Mar 4:27

Should sleep and rise ( katheudēi kai egeirētai ).

Present subjunctive for continued action. So also spring up and grow (blastāi kai mēkunētai ) two late verbs. The process of growth goes on all night and all day (nukta kai hēmeran , accusative of time).

Robertson: Mar 4:27

He knoweth not how ( hōs ouk oiden autos ).

Note position of hōs (beginning) and autos (end) of clause:

Robertson: Mar 4:27

How knows not he.

The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature’ s secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this beautiful parable given only by Mark. "When man has done his part, the actual process of growth is beyond his reach or comprehension"(Swete).

Robertson: Mar 4:28

Of herself ( automatē ).

Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word automatē is from autos (self) and memaa desire eagerly from obsolete maō . Common word in all Greek history. Only one other example in N.T., in Act 12:10 when the city gate opens to Peter of its own accord. "The mind is adapted to the truth, as the eye to the light"(Gould). So we sow the seed, God’ s kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, "first the blade, then the ear, then the full corn in the ear"(prōton chorton , eiten stachun , eiten plērē siton en tōi stachui ). This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. "This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress"(Gould).

Robertson: Mar 4:29

Is ripe ( paradoi , second aorist subjunctive with hotan ).

Whenever the fruit yields itself or permits.

Robertson: Mar 4:29

Putteth forth ( apostellei ).

Sends forth the sickle. The word for apostle comes from this verb. See note on Joh 4:38 : "I sent you forth to reap"(ego apesteila humās therizein ). Sickle (drepanon ) here by metonymy stands for the reapers who use it when the harvest stands ready for it (parestēken , stands by the side, present perfect indicative).

Robertson: Mar 4:30

How shall we liken? ( Pōs homoiōsōmeṅ )

Deliberative first aorist subjunctive. This question alone in Mark. So with the other question:

Robertson: Mar 4:30

In what parable shall we set it forth? ( en tini autēn parabolēi thōmeṉ ).

Deliberative second aorist subjunctive. The graphic question draws the interest of the hearers ( we ) by fine tact. Luk 13:18. retains the double question which Mat 13:31. does not have, though he has it in a very different context, probably an illustration of Christ’ s favourite sayings often repeated to different audiences as is true of all teachers and preachers.

Robertson: Mar 4:31

When it is sown ( hotan sparēi ).

Second aorist passive subjunctive of speirō . Alone in Mark and repeated in Mar 4:32.

Robertson: Mar 4:31

Less than all the seeds ( mikroteron pantōn tōn spermatōn ).

Comparative adjective with the ablative case after it. Hyperbole, of course, but clearly meaning that from a very small seed a large plant grows, the gradual pervasive expansive power of the kingdom of God.

Robertson: Mar 4:32

Groweth up ( anabainei ).

Mat 13:32 When it is grown (hotan auxēthēi ).

Robertson: Mar 4:32

Under the shadow thereof ( hupo tēn skian autou ).

A different picture from Matthew’ s in the branches thereof (en tois kladois autou ). But both use kataskēnoin , to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In Mat 8:20 the birds have nests (kataskēnōseis ). The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Mat 17:20; Luk 17:6).

Robertson: Mar 4:33

As they were able to hear it ( kathōs ēdunanto akouein ).

Only in Mark. Imperfect indicative. See note on Joh 16:12 for ou dunasthe bastazein , not able to bear. Jesus used parables now largely, but there was a limit even to the use of them to these men. He gave them the mystery of the kingdom in this veiled parabolic form which was the only feasible form at this stage. But even so they did not understand what they heard.

Robertson: Mar 4:34

But privately to his disciples he expounded all things ( kat' idian de tois idiois mathētais epeluen panta ).

To his own (idiois ) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, epeluen ) of disclosing , revealing, all things (panta ) in plain language without the parabolic form used before the crowds. This verb epiluō occurs in the N.T. only here and in Act 19:39 where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly"(en tēi ennomōi ekklēsiāi epiluthēsetai ). First future passive indicative from epiluō . The word means to give additional (epi ) loosening (luō ), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in 2Pe 1:20 where even the Revised Version has it: "No prophecy of scripture is of private interpretation"(pāsa prophēteia graphēs idias epiluseōs ou ginetai ). Here the use of ginetai (comes) with the ablative case (epiluseōs ) and the explanation given in verse 2Pe 1:21 shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.

Robertson: Mar 4:35

When even was come ( opsias genomenēs ).

Genitive absolute. It had been a busy day. The blasphemous accusation, the visit of the mother and brothers and possibly sisters, to take him home, leaving the crowded house for the sea, the first parables by the sea, then more in the house, and now out of the house and over the sea.

Robertson: Mar 4:35

Let us go over unto the other side ( dielthōmen eis to peran ).

Hortatory (volitive) subjunctive, second aorist active tense. They were on the western side and a row over to the eastern shore in the evening would be a delightful change and refreshing to the weary Christ. It was the only way to escape the crowds.

Robertson: Mar 4:36

Even as he was ( hōs ēn ).

Vulgate, ita ut erat. Bengel says: sine apparatu. That is, they take Jesus along (paralambanousin ) without previous preparation.

Robertson: Mar 4:36

Other boats ( alla ploia ).

This detail also is given only by Mark. Some people had got into boats to get close to Jesus. There was a crowd even on the lake.

Robertson: Mar 4:37

There ariseth a great storm of wind ( ginetai lailaps megalē anemou ).

Mark’ s vivid historical present again. Mat 8:24 has egeneto (arose) and Luk 8:23 katebē (came down). Luke has also lailaps , but Matthew seismos (tempest), a violent upheaval like an earthquake. Lailaps is an old word for these cyclonic gusts or storms. Luke’ s "came down"shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the lxx of the whirlwind out of which God answered Job (Job 38:1) and in Jonah 1:4.

Robertson: Mar 4:37

The waves beat into the boat ( ta kumata epeballen eis to ploion ).

Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves"(Mat 8:24). Mark has it: "insomuch that the boat was now filling"(hōste ēdē gemizesthai to ploion ). Graphic description of the plight of the disciples.

Robertson: Mar 4:38

Asleep on the cushion ( epi to proskephalaion katheudōn ).

Mark also mentions the cushion or bolster and the stern of the boat (en tēi prumnēi ). Mat 8:24 notes that Jesus was sleeping (ekatheuden ), Luke that he fell asleep (aphupnōsen , ingressive aorist indicative). He was worn out from the toil of this day.

Robertson: Mar 4:38

They awake him ( egeirousin auton ).

So Mark’ s graphic present. Matthew and Luke both have "awoke him."Mark has also what the others do not: "Carest thou not?"(ou melei soi̱ ). It was a rebuke to Jesus for sleeping in such a storm. We are perishing (apollumetha , linear present middle). Precisely this same form also in Mat 8:25 and Luk 8:24.

Robertson: Mar 4:39

Rebuked the wind ( epetimēsen tōi anemōi )

as in Mat 8:26 and Luk 8:24. He spoke to the sea also. All three Gospels speak of the sudden calm (galēnē ) and the rebuke to the disciples for this lack of faith.

Robertson: Mar 4:40

Why are ye fearful? ( Timothydeiloi este̱ ).

They had the Lord of the wind and the waves with them in the boat. He was still Master even if asleep in the storm.

Robertson: Mar 4:40

Have ye not yet faith? ( Oupō echete pistiṉ ).

Not yet had they come to feel that Jesus was really Lord of nature. They had accepted his Messiaship, but all the conclusions from it they had not yet drawn. How like us in our troubles they were!

Robertson: Mar 4:41

They feared exceedingly ( ephobēthēsan phobon megan ).

Cognate accusative with the first aorist passive indicative. They feared a great fear. Mat 8:27 and Luk 8:22 mention that "they marvelled."But there was fear in it also.

Robertson: Mar 4:41

Who then is this? ( Tis ara houtos estiṉ ).

No wonder that they feared if this One could command the wind and the waves at will as well as demons and drive out all diseases and speak such mysteries in parables. They were growing in their apprehension and comprehension of Jesus Christ. They had much yet to learn. There is much yet for us today to learn or seek to grow in the knowledge of our Lord Jesus Christ. This incident opened the eyes and minds of the disciples to the majesty of Jesus.

Vincent: Mar 4:26

Should cast ( βάλῃ )

Lit., should have cast, the aorist tense, followed by the presents sleep and rise (καθεύδῃ and ἐγείρηται ) . The whole, literally, " As if a man should have cast seed into the ground, and should be sleeping and rising night and day." The aorist tense indicates the single act of casting; the presents the repeated, continued sleeping and rising while the seed is growing.

Vincent: Mar 4:26

Seed ( τὸν σπόρον )

The seed; that particular seed which he had to sow. Such is the force of the article.

Vincent: Mar 4:27

Grow ( μηκύνηται )

Lit., lengthen; be extended by the seed lengthening out into blade and stalk.

Vincent: Mar 4:27

He knoweth not how ( ὡς οὐκ οἶδεν αὐτός )

The Greek order is very lively: how knoweth not he.

Vincent: Mar 4:28

Of herself ( αὐτομάτη )

Lit., self-acting. It occurs in only one other passage of the New Testament, Act 12:10; of the city gate which opened to Peter of its own accord.

Vincent: Mar 4:29

Is brought forth ( παραδοῖ )

This rendering cannot be correct, for the verb is active, not passive, meaning to deliver up . Hence it is usually explained, shall have delivered itself up to harvest; which is stilted and artificial. Rev. is ripe , is a free rendering from the margin of A.V. It is, perhaps, better to explain, as Meyer does, whose rendering is adopted by Rev. in margin: When the fruit shall have allowed, i.e., shall have admitted of being harvested. Xenophon and Herodotus use the word in the sense of permit or allow; and an exact parallel to this occurs in the historian Polybius (xxii., 24, 9): " When the season permitted (παραδιδούσης ) . "

Vincent: Mar 4:29

Putteth in ( ἀποστέλλει )

Lit., sendeth forth. So Rev. in margin. The rendering, putteth in, misses the figure. The verb is the same as that used of sending forth the apostles to reap the harvest of souls. See especially Joh 4:38 : " I sent (ἀπέστειλα ) you to reap. "

Vincent: Mar 4:30

Peculiar to Mark.

With what comparison shall we compare it? ( ἐν τίνι αὐτὴν παραβολῇ θῶμεν ;)

Lit., In what parable might we put it ? Rev., In what parable shall we set it forth ? Note the we, taking the hearers, with a fine tact, into consultation.

Vincent: Mar 4:31

When it is sown ( ὅταν σπαρῇ )

This phrase is repeated in Mar 4:32. Here the emphasis is on ὅταν , when. It is small at the time when it is sown. In Mar 4:32 the emphasis is on σπαρῇ , it is sown. It begins to grow great from the time when it is sown.

Vincent: Mar 4:31

That are upon the earth

A little detail peculiar to Mark.

Vincent: Mar 4:32

Groweth up

Mark only.

Vincent: Mar 4:32

Herbs ( τῶν λαχάνων )

Rev., rightly, the herbs; those which people are wont to plant in their gardens. The word denotes garden - or pot-herbs, as distinguished from wild herbs.

Vincent: Mar 4:32

Shooteth out great branches ( ποιεῖ κλάδους μεγάλους )

Lit., maketh, etc. Rev., putteth out. Peculiar to Mark. Matthew has becometh a tree. On branches, see note on Mat 24:32. One of the Talmudists describes the mustard-plant as a tree, of which the wood was sufficient to cover a potter's shed. Another says that he was wont to climb into it as men climb into a fig-tree. Professor Hackett says that on the plain of Akka, toward Carmel, he found a collection of mustard-plants from six to nine feet high, with branches from each side of a trunk an inch or more in thickness. Dr. Thomson relates that near the bank of the Jordan he found a mustard-tree more than twelve feet high.

Vincent: Mar 4:32

Lodge ( κατασκηνοῦν )

See on Mat 8:20. Lit., pitch their tents.

Vincent: Mar 4:33

Such

Implying that Mark knew yet more parables that were spoken at that time.

Vincent: Mar 4:33

As they were able to hear it

Peculiar to Mark.

Vincent: Mar 4:36

Even as he was in the ship

Rev., boat. Just as he was, in the boat in which he was then sitting. Mark adds the detail about the accompanying boats.

Vincent: Mar 4:37

Storm ( λαῖλαψ )

So Luke. Distinctively a furious storm or hurricane. Compare Septuagint, Job 38:1, of the whirlwind out of which God answered Job. See, also, Job 21:18. Matthew uses σεισμὸς a shaking. See on Mat 8:24. Mr. Macgregor (" Rob Roy on the Jordan" ) says that " on the sea of Galilee the wind has a singular force and suddenness; and this is no doubt because that sea is so deep in the world that the sun rarefies the air in it enormously, and the wind, speeding swiftly above a long and level plateau, gathers much force as it sweeps through flat deserts, until suddenly it meets this huge gap in the way, and it tumbles down here irresistible."

Vincent: Mar 4:38

A pillow ( τὸ προσκεφάλαιον )

The definite article indicates a well-known part of the boat's equipment - the coarse leathern cushion at the stern for the steersman. The Anglo-Saxon version has bolster.

Vincent: Mar 4:39

Peace, be still ( σιώπα, πεφίμωσο )

Lit., be silent! be muzzled! Wyc., rather tamely, wax dumb! How much more vivid than the narratives of either Matthew or Luke is this personification and rebuke of the sea as a raging monster.

Vincent: Mar 4:39

Ceased ( ἐκόπασεν )

From κόπος meaning, 1, beating; 2, toil; 3, weariness. A beautiful and picturesque word. The sea sank to rest as if exhausted by its own beating.

Vincent: Mar 4:39

There was ( ἐγένετο )

More strictly, there arose or ensued . The aorist tense indicates something immediate. Tynd. has followed.

Vincent: Mar 4:39

Calm

Wyc., peaceableness .

Vincent: Mar 4:41

They feared exceedingly ( ἐφοβήθησαν φόβον μέγαν )

Lit., they feared a great fear.

Vincent: Mar 4:41

What manner of man is this? ( τίς ἄρα οὗτός ἐστιν )

The A. V. is rather a rendering of Matthew's ποταπός , what manner of (Mat 8:27), than of Mark's τίς , who. The Rev. gives it rightly: Who then is this ? The then (ἄρα ) is argumentative. Since these things are so, who then is this

Wesley: Mar 4:24

That is, attend to what you hear, that it may have its due influence upon you.

Wesley: Mar 4:24

That is, according to the improvement you make of what you have heard, still farther assistance shall be given.

Wesley: Mar 4:24

That is, with improvement.

Wesley: Mar 4:25

That improves whatever he has received, to the good of others, as well as of his own soul. Mat 13:12; Luk 8:18.

Wesley: Mar 4:26

The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart.

Wesley: Mar 4:26

That is, he has it continually in his thoughts.

Wesley: Mar 4:26

Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.

Wesley: Mar 4:33

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.

Wesley: Mar 4:35

Mat 8:23; Luk 8:22.

Wesley: Mar 4:36

They carried him immediately in the same vessel from which he had been preaching to the people.

Wesley: Mar 4:38

So we translate it, for want of a proper English expression, for that particular part of the vessel near the rudder, on which he lay.

Wesley: Mar 4:39

Cease thy tossing: Be still - Cease thy roaring; literally, Be thou gagged.

JFB: Mar 4:24

In Luke (Luk 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.

JFB: Mar 4:24

See on Mat 7:2.

JFB: Mar 4:24

That is, thankfully, teachably, profitably.

shall more be given.

JFB: Mar 4:25

Or "seemeth to have," or "thinketh he hath." (See on Mat 13:12). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his.

Parable of the Seed Growing We Know not How (Mar 4:26-29).

This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.

JFB: Mar 4:26-27

Go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in Mar 4:27.

JFB: Mar 4:28

Beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.

JFB: Mar 4:29

To maturity

JFB: Mar 4:29

This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.

Parable of the Mustard Seed (Mar 4:30-32).

For the exposition of this portion, see on Mat 13:31-32.

JFB: Mar 4:33

Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (Mat 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.

JFB: Mar 4:34

See on Mat 13:34.

JFB: Mar 4:34

See on Mar 4:22.

JFB: Mar 4:35

On which He spoke the memorable parables of the preceding section, and of the thirteenth chapter.

JFB: Mar 4:35

(See on Mar 6:35). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (Mar 4:21; Luk 8:40).

JFB: Mar 4:35

To the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

JFB: Mar 4:36

That is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.

JFB: Mar 4:36

With passengers, probably, wishing to accompany Him.

JFB: Mar 4:37

"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.

JFB: Mar 4:37

Kept beating or pitching on the ship.

JFB: Mar 4:37

Rather, "so that it was already filling." In Matthew (Mat 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (Luk 8:23) --not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.

JFB: Mar 4:38

Or stern.

JFB: Mar 4:38

Either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.

JFB: Mar 4:38

Or "Teacher." In Luke (Luk 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master."

JFB: Mar 4:38

Unbelief and fear made them sadly forget their place, to speak so. Luke has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.

JFB: Mar 4:39

"and the raging of the water" (Luk 8:24).

JFB: Mar 4:39

Two sublime words of command, from a Master to His servants, the elements.

JFB: Mar 4:39

The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.

JFB: Mar 4:40

There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.

JFB: Mar 4:40

Next to none, or none in present exercise. In Matthew (Mat 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.

JFB: Mar 4:41

Were struck with deep awe.

JFB: Mar 4:41

"What is this?" Israel has all along been singing of JEHOVAH, "Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!" "The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!" (Psa 89:9; Psa 93:4). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--"WHAT MANNER OF MAN IS THIS?"

Glorious Cure of the Gadarene Demoniac (Mark 5:1-20).

Clarke: Mar 4:24

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.

Clarke: Mar 4:25

He that hath - See on Mat 13:12 (note).

Clarke: Mar 4:26

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.

Clarke: Mar 4:27

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

Clarke: Mar 4:27

He knoweth not how - How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

Clarke: Mar 4:28

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, ipsa

Sponte Sua veniunt

Virg. Geor. l. ii. v. 1

"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

Clarke: Mar 4:28

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.

Clarke: Mar 4:29

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.

Clarke: Mar 4:30

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.

Clarke: Mar 4:31

A grain of mustard seed - See on Mat 13:31, Mat 13:32 (note).

Clarke: Mar 4:33

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

Clarke: Mar 4:33

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.

Clarke: Mar 4:34

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.

Clarke: Mar 4:35

Let us pass over unto the other side - Our Lord was now by the sea of Galilee.

Clarke: Mar 4:36

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.

Clarke: Mar 4:37

A great storm of wind - See on Mat 8:24 (note).

Clarke: Mar 4:38

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.

Clarke: Mar 4:39

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.

Clarke: Mar 4:40

Why are ye so fearful? - Having me with you

Clarke: Mar 4:40

How is it that ye have no faith? - Having already had such proofs of my unlimited power and goodness.

Clarke: Mar 4:41

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.

Calvin: Mar 4:26

Mar 4:26.So is the kingdom of God Though this comparison has the same object with the two immediately preceding, yet Christ appears to direct his discourse purposely to the ministers of the word, that they may not grow indifferent about the discharge of their duty, because the fruit of their labor does not immediately appear. He holds out for their imitation the example of husbandmen, who throw seed into the ground with the expectation of reaping, and do not torment themselves with uneasiness and anxiety, but go to bed and rise again; or, in other words, pursue their ordinary and daily toil, till the corn arrive at maturity in due season. In like manner, though the seed of the word be concealed and choked for a time, Christ enjoins pious teachers to be of good courage, and not to allow their alacrity to be slackened through distrust.

Defender: Mar 4:35

Mark says here that on the same day when Christ told the various parables recorded here and in Matthew 13, he later stilled the storm on Galilee (compare Mat 13:1-3 and Mar 4:1-3, apparently both introducing the same event). Then He cast the demons out of the man in Gadara, raised the daughter of Jairus, and healed the woman with an issue of blood (Mark 5:1-43). Yet all of these events are recorded in Mat 8:23-34 and Mat 9:18-25 as apparently taking place before the occasion on which He taught these seven parables of the kingdom (actually there were nine parables, counting the two in Mark 4 added to the seven in Matthew 13). Since several other events (such as the call of Matthew) are interspersed with these, and since Mark also records these latter events as taking place before the giving of the parables, it does seem probable that the events described in Mark 4:35-5:43 all took place before the parables were given. In this case, the phrase "the same day" in Mar 4:35 could be understood as "the same kind of day" or even "the same season." The Greek word (hemera) is somewhat flexible in meaning, depending on context."

TSK: Mar 4:24

Take : Pro 19:27; Luk 8:18; Act 17:11; Heb 2:1; 1Jo 4:1; 1Pe 2:2; 2Pe 2:1-3

with : Mat 7:2; Luk 6:37, Luk 6:38; 2Co 9:6

hear : Mar 9:7; Isa 55:3; Joh 5:25, Joh 10:16, Joh 10:27

TSK: Mar 4:25

Mat 13:12, Mat 25:28, Mat 25:29; Luk 8:18, Luk 16:9-12, Luk 19:24-26; Joh 15:2

TSK: Mar 4:26

So : Mat 3:2, Mat 4:17, Mat 13:11, Mat 13:31, Mat 13:33; Luk 13:18

as : Mar 4:3, Mar 4:4, Mar 4:14-20; Pro 11:18; Ecc 11:4, Ecc 11:6; Isa 28:24-26, Isa 32:20; Mat 13:3, Mat 13:24; Luk 8:5, Luk 8:11; Joh 4:36-38, Joh 12:24; 1Co 3:6-9; Jam 3:18; 1Pe 1:23-25

TSK: Mar 4:27

and grow : Ecc 8:17, Ecc 11:5; Joh 3:7, Joh 3:8; 1Co 15:37, 1Co 15:38; 2Th 1:3; 2Pe 3:18

TSK: Mar 4:28

the earth : Gen 1:11, Gen 1:12, Gen 2:4, Gen 2:5, Gen 2:9, Gen 4:11, Gen 4:12; Isa 61:11

first : Mar 4:31, Mar 4:32; Psa 1:3, Psa 92:13, Psa 92:14; Pro 4:18; Ecc 3:1, Ecc 3:11; Hos 6:3; Phi 1:6, Phi 1:9-11; Col 1:10; 1Th 3:12, 1Th 3:13

blade : Mat 13:26

TSK: Mar 4:29

brought forth : or, ripe, Job 5:26; 2Ti 4:7, 2Ti 4:8

he putteth : Isa 57:1, Isa 57:2; Joe 3:13; Mat 13:30,Mat 13:40-43; Rev 14:13-17

TSK: Mar 4:30

Lam 2:13; Mat 11:16; Luk 13:18, Luk 13:20,Luk 13:21

TSK: Mar 4:31

like : Mat 13:31-33; Luk 13:18, Luk 13:19

mustard seed : Mustard, σιναπι [Strong’ s G4615], is a well-known plant of the tetradynamia siliquosa class, distinguished by its yellow cruciform flowers, with expanding calyx, and its pods smooth, square, and close to the stem. Its seed was probably the smallest known to the Jews; and though its ordinary height does not exceed four feet, yet a species grows to the height of from three to five cubits, with a tapering, ligneous stalk, and spreading branches.

is less than : Gen 22:17, Gen 22:18; Psa 72:16-19; Isa 2:2, Isa 2:3, Isa 9:7, Isa 49:6, Isa 49:7, Isa 53:2, Isa 53:12, Isa 54:1-3; Isa 60:22; Eze 17:22-24; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Amo 9:11-15; Mic 4:1, Mic 4:2; Zec 2:11, Zec 8:20-23, Zec 12:8, Zec 14:6-9; Mal 1:11; Act 2:41, Act 4:4, Act 5:14, Act 19:20; Act 21:20; Rev 11:15, Rev 20:1-6

TSK: Mar 4:32

and becometh : Pro 4:18; Isa 11:9

shooteth : Psa 80:9-11; Eze 31:3-10; Dan 4:10-14, Dan 4:20-22

lodge : Psa 91:1; Son 2:3; Isa 32:2; Lam 4:20

TSK: Mar 4:33

with : Mat 13:34, Mat 13:35

as : Joh 16:12; 1Co 3:1, 1Co 3:2; Heb 5:11-14

TSK: Mar 4:34

when : Mar 4:10, Mar 7:17-23; Mat 13:36-43, Mat 15:15-20; Luk 8:9, Luk 8:10, Luk 24:27, Luk 24:44-46

TSK: Mar 4:35

the same : Mat 8:23; Luk 8:22

Let : Mar 5:21, Mar 6:45, Mar 8:13; Mat 8:18, Mat 14:22; Joh 6:1, Joh 6:17, Joh 6:25

TSK: Mar 4:36

even : Mar 4:1, Mar 3:9

TSK: Mar 4:37

there arose : Mat 8:23, Mat 8:24; Luk 8:22, Luk 8:23

great storm : Job 1:12, Job 1:19; Psa 107:23-31; Jon 1:4; Act 27:14-20,Act 27:41; 2Co 11:25

TSK: Mar 4:38

in the : Joh 4:6; Heb 2:17, Heb 4:15

and they : 1Ki 18:27-29; Job 8:5, Job 8:6; Psa 44:23, Psa 44:24; Isa 51:9, Isa 51:10; Mat 8:25; Luk 8:24

carest : Psa 10:1, Psa 10:2, Psa 22:1, Psa 22:2, Psa 77:7-10; Isa 40:27, Isa 40:28, Isa 49:14-16, Isa 54:6-8, Isa 63:15; Isa 64:12; Lam 3:8; 1Pe 5:7

TSK: Mar 4:39

he arose : Exo 14:16, Exo 14:22, Exo 14:28, Exo 14:29; Job 38:11; Psa 29:10, Psa 93:3, Psa 93:4, Psa 104:7-9, Psa 107:29; Psa 148:8; Pro 8:29; Jer 5:22

rebuked : Mar 9:25; Nah 1:4; Luk 4:39

the wind : Psa 89:9; Lam 3:31

TSK: Mar 4:40

Why : Psa 46:1-3; Isa 42:3, Isa 43:2; Mat 8:26, Mat 14:31; Luk 8:25; Joh 6:19, Joh 6:20

no faith : Mat 6:30, Mat 16:8

TSK: Mar 4:41

feared : Mar 5:33; 1Sa 12:18-20,1Sa 12:24; Psa 89:7; Jon 1:9, Jon 1:10,Jon 1:15, Jon 1:16; Mal 2:5; Heb 12:28; Rev 15:4

What : Mar 7:37; Job 38:11; Mat 8:27, Mat 14:32; Luk 4:36, Luk 8:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 4:24

Take heed what ye hear - Or, consider well what you hear. Make a good improvement of it.

With what measure ye mete ... - You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improvement of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial expression. See it explained in the notes at Mat 7:1-2.

Mete - Measure. With what measure ye measure.

Unto you that hear - To you who are "attentive,"and who improve what you hear.

Barnes: Mar 4:25

For he that hath ... - See the notes at Mat 13:12. The meaning here seems to be, he that diligently attends to my words shall increase more and more in the knowledge of the truth; but he that neglects them and is inattentive shall become more ignorant; the few things which he had learned he will forget, and his trifling knowledge will be diminished.

Hath not - Does not improve what he possessed, or does not make proper use of his means of learning.

That which he hath - That which he had already learned. By this we are taught the indispensable necessity of giving attention to the means of instruction. The attention must be "continued."It is not sufficient that we have learned some things, or appear to have learned much. All will be in vain unless we go forward, and improve every opportunity of learning the will of God and the way of salvation. So what children are taught will be of little use unless they follow it up and endeavor to improve themselves.

Barnes: Mar 4:26

So is the kingdom of God - The gospel, or religion in the soul, may be compared to this. See the notes at Mat 3:2. This parable is recorded only by Mark.

Barnes: Mar 4:27

And should sleep, and rise night and day - Should sleep in the night and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any influence over the growing grain. By this we are not to infer that men are to use no diligence in the obtaining and in the growth of piety; but the illustration shows only that as we cannot tell how grain grows, so we cannot tell the mode in which piety increases in the heart.

He knoweth not how - This is still true. After all the researches of philosophers, no one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and suns, of care and shelter, but beyond this they cannot go. So in religion. We can mark the change; we can see the need of prayer, and self-examination, and searching the Scriptures, and the ordinances of religion, but we cannot tell in what way the religious principle is developed and strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen, but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. Compare the notes at Joh 3:8.

Barnes: Mar 4:28

For the earth bringeth forth fruit of herself - That is, it is done without the power of man. It is done while man is engaged in other things. The scope of this passage does not require us to suppose that our Saviour meant to say that the earth had any productive power of itself, but only that it produced its fruits not by the "power of man."God gives it its power. It has no power of its own. So religion in the heart is not by the power of man. It grows he cannot tell how, and of course he cannot without divine aid, control it. It is by the power of God. At the same time, as without industry man would have no harvest, so without active effort he would have no religion. Both are connected with his effort; both are to be measured commonly by his effort Phi 2:12; both grow he cannot tell how; both increase when the proper means are used, and both depend on God for increase.

First the blade - The green, tender shoot, that first starts out of the earth before the stalk is formed.

Then the ear - The original means the stalk or spire of wheat or barley, as well as the ear.

The full corn - The ripe wheat. The grain swollen to its proper size. By this is denoted, undoubtedly, that grace or religion in the heart is of gradual growth. It is at first tender, feeble, perhaps almost imperceptible, like the first shootings of the grain in the earth. Perhaps also, like grain, it often lies long in the earth before there are signs of life. Like the tender grain, also, it needs care, kindness, and culture. A frost, a cold storm, or a burning sun alike injure it. So tender piety in the heart needs care, kindness, culture. It needs shelter from the frosts and storms of a cold, unfeeling world. It needs the genial dews and mild suns of heaven; in other words, it needs instruction, prayer, and friendly counsel from parents, teachers, ministers, and experienced Christians, that it may grow, and bring forth the full fruits of holiness. Like the grain, also, in due time it will grow strong; it will produce its appropriate fruit - a full and rich harvest - to the praise of God.

Barnes: Mar 4:29

Immediately he putteth in the sickle - This is the way with the farmer. As soon as the grain is ripe it is cut down. So it is often with the Christian. As soon as he is prepared for heaven he is taken there. But we are not to press this part of the parable, as if it meant that all are removed as soon as they are fit for heaven. Every parable contains circumstances thrown in to fill up the story, which cannot be literally interpreted. In this, the circumstance of sleeping and rising cannot be applied to Christ; and in like manner, the harvest, I suppose, is not to be literally interpreted. Perhaps the whole parable may be differently interpreted. The seed sown may mean the gospel which he was preaching. In Judea its beginnings were small; yet he would leave it, commit it to his disciples, and return to his Father. The gospel, in the meantime, left by him, would take root, spring up, and produce an abundant harvest. In due time he would return, send forth the angels, and gather in the harvest, and save his people forever. Compare the notes at Mat 13:31-33.

Barnes: Mar 4:30

Whereunto shall we liken ... - This shows the great solicitude which Jesus had to adapt his instructions to the capacity of his disciples. He sought out the most plain and striking illustrations - an example which should be followed by all the ministers of the gospel. At the same time that the instructions of the pulpit should be dignified as our Saviour’ s always were they should be adapted to the capacity of the audience and easily understood. To do this the following things are necessary in a minister:

1."Humility."A freedom from a desire to shine, and to astonish the world by the splendor of his talents, and by his learning and eloquence.

2.    "Good sense."A satisfaction in being understood.

3.    Acquaintance with the habits of thought and manner of speaking among the people. To do this, frequent contact with them is necessary.

4.    "A good sound education."It is the people of ignorance, with some smattering of learning, and with a desire to confound and astonish people by the use of unintelligible words. and by the introduction of matter that is wholly unconnected with the subject, that most often shoot over the heads of the people. Preachers of humility, good sense, and education are content with being understood, and free from the affectation of saying things to amaze and confound their auditors.

The kingdom of God - See the notes at Mat 3:2.

Barnes: Mar 4:31-32

See the notes at Mat 13:31-32.

Barnes: Mar 4:33

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.

Barnes: Mar 4:34

Without a parable spake he not unto them - That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to "insinuate"truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom.

They were alone - His disciples.

He expounded - Explained. Showed them more at length the spiritual meaning of the parables.

Barnes: Mar 4:35-41

See the notes at Mat 8:18-27.

Mar 4:36

Even as he was in the ship - They took him without making any preparation for the voyage; without providing any food or raiment. He was sitting in a ship, or boat, instructing the people. In the same boat, probably ill fitted to encounter a storm on the lake, they sailed. This would render their danger more imminent and the miracle more striking.

There were with him other little ships - Belonging probably to the people, who, seeing him sail, resolved to follow him.

Mar 4:39

Peace, be still - There is something exceedingly authoritative and majestic in this command of our Lord. Standing amid the howling tempest, on the heaving sea, and in the darkness of night, by his own power he stills the waves and bids the storm subside. None but the God of the storms and the billows could awe by a word the troubled elements, and send a universal peace and stillness among the winds and waves. He must, therefore, be divine. The following remarks by Dr. Thomson, long a resident in Syria, and familiar with the scenes which occur there, will farther illustrate this passage, and the parallel account in Mat 8:18-27, and also the passage in Mat 14:23-32. The extract which follows is taken from "The land and the Book,"vol. ii. p. 32, 33: "To understand the causes of these sudden and violent tempests, we must remember that the lake lies low - 600 feet lower than the ocean; that the vast and naked plateaus of the Jaulan rise to a great height, spreading backward to the wilds of the Hauran and upward to snowy Hermon; that the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic "funnels"to draw down the cold winds from the mountains.

On the occasion referred to we subsequently pitched our tents at the shore, and remained for three days and nights exposed to this tremendous wind. We had to double-pin all the tent-ropes, and frequently were obliged to hang with our whole weight upon them to keep the quivering tabernacle from being carried up bodily into the air. No wonder the disciples toiled and rowed hard all that night; and how natural their amazement and terror at the sight of Jesus walking on the waves! The faith of Peter in desiring and "daring"to set foot on such a sea is most striking and impressive; more so, indeed, than its failure after he made the attempt. The whole lake, as we had it, was lashed into fury; the waves repeatedly rolled up to our tent door, tumbling over the ropes with such violence as to carry away the tent-pins. And moreover, those winds are not only violent, but they come done suddenly, and often when the sky is perfectly clear. I once went in to swim near the hot baths, and, before I was aware, a wind came rushing over the cliffs with such force that it was with great difficulty I could regain the shore. Some such sudden wind it was, I suppose, that filled the ship with waves so that it was now full, while Jesus was asleep on a pillow in the hinder part of the ship; nor is it strange that the disciples aroused him with the cry of Master! Master! carest thou not that we perish."

Poole: Mar 4:24-25

Ver. 24,25. Whoso considereth the connection of these words,

with what measure ye mete, &c. with the first words in the verse,

Take heed what ye hear and compares the former with the parallel texts, Mat 7:2 Luk 6:38 , will wonder what the force should be of the argument. For in both the parallel texts the latter words in this verse seem to be used as an argument to persuade them to justice and charity towards men, from the punishments of the violations of the law concerning them, by way of retaliation. Nor are there any sins so ordinarily as those of that kind so punished. But they can have no such force here, following those words, Take heed what ye hear. But, as I said before, there is nothing more usual than diverse applications of the same common saying, or proverbial expression. The saying is true, whether it be understood of men or of God, As we deal with God, so will God deal with us.

Take heed what ye hear. Luke saith, how ye hear. Take heed what ye hear; as much as, Take heed to what you hear, that you may receive the word not as seed by the way side, or in thorny or stony ground, but as in good ground. This seemeth rather to be the sense of our Saviour, than to give a caution by these words to men to examine what they hear, searching the Scriptures whether what they hear doth agree with them, though that also be the duty of all conscientious persons, as appeareth from Act 17:11 For saith our Saviour, God will deal with you as to his providence as you deal with him. If you allow the word of God but a little hearing, you shall reap from it heard little profit and advantage; this appeareth to be the sense from the following words.

And unto you that hear shall more be given that is, unto you that hear, so as you attend, understand, believe, hearken, and obey, God will give further knowledge of Divine mysteries.

For he that hath, to him shall be given, &c.: another general proverbial expression; See Poole on "Mat 13:12" , See Poole on "Mat 25:29" .

Poole: Mar 4:26-29

Ver. 26-29. Our evangelist alone taketh notice of this parable, nor hath it any particular explication annexed. If we expound it with relation to what went before, the scope of it seemeth to be, to let us know that God will have an account of men for their hearing of his word, and therefore men had need to take heed what they hear, as Mark saith, and how they hear, as Luke phrases it: thus Mar 4:29 expounds the former, with the help of our Saviour’ s exposition of the parable of the tares, on which he had told us, Mat 13:39 , The harvest is the end of the world; and the reapers are the angels. There is another notion of God’ s harvest, Mat 9:37 Joh 4:35 , where God’ s harvest signifies a people inclined and prepared to hear and to receive the gospel. But withal this parable of our Saviour’ s may be of further use to us.

So is the kingdom of God, &c.; that is, Such is the providential dispensation of God, in gathering his church by the ministry of the word, as men’ s casting of seed into the ground: when the husbandman hath cast his seed into the ground, he is no more solicitous about it, nor doth he expect to discern the motion of it; but having done what is his part, he sleepeth, and riseth again, leaving the issue to God’ s providence.

The earth bringeth forth fruit of herself yet not without the influence of heaven, both in the shining of the sun and the falling of the dew and of the rain; neither doth its fruit appear presently in its full ripeness and perfection, but gradually is made perfect; first there appears the blade, the herb, then the ear, then the grain, which by degrees groweth to its full magnitude, and then hardeneth, and then the husbandman putteth in his sickle: so the ministers of the gospel ought faithfully to do their parts in sowing the seed of the gospel, then not to be too solicitous, but to leave the issue unto God. Where the seed falls upon good ground, the word will not be unfruitful: the minister of the gospel doth not presently discern the fruit of his labour, he at first, it may be, seeth nothing of it, but is ready to cry out, I have laboured in vain; but though the seed lie under the clods, and seems choked with the corruption of man’ s heart, yet if the soul be one to whom it is given to know the mysteries of the kingdom of God, it shall spring out, the word will be found not to be lost; but first will spring the blade, then will appear the ear: the fruit of the word preached appears by degrees, sometimes at first only by creating good inclinations in the soul, and desires to learn the way of the Lord more perfectly, then in acts further tending to perfection, at last in confirmed habits of grace. It is not thus with all, in some the word brings forth nothing but the blade, a little outward profession, which dwindles away and dies; in some the profession holds longer, but they never come to confirmed habits of virtue and holiness. But there will come a harvest, when God will come with his sickle to reap the fruit of his seed sown; therefore men had need take heed what and how they hear. This I take to be the sense of this parable.

Poole: Mar 4:27

See Poole on "Mar 4:26 "

Poole: Mar 4:28

See Poole on "Mar 4:26 "

Poole: Mar 4:29

See Poole on "Mr 4:26 "

Poole: Mar 4:30-32

Ver. 30-32. We met with this parable in Mat 13:31,32 , where the reader will find we have given the sense of it. It is a prophetical parable, foretelling the great success that the gospel, which at this time was restrained to a little corner of the world, and there met with small acceptance, should have after Christ’ s resurrection from the dead; which prophecy we find was fulfilled in the apostles’ time, and hath been further fulfilling in all ages of the world since that time.

Poole: Mar 4:31

Ver. 31 . See Poole on "Mar 4:30"

Poole: Mar 4:32

See Poole on "Mar 4:30 "

Poole: Mar 4:33-34

Ver. 33,34. From hence we may gather that all the parables by which our Saviour instructed his hearers are not recorded by the evangelists, though many be, and some mentioned by one, some by two of them, which are not recorded by the other.

As they were able to hear it Christ disdained not to accommodate his style and method of preaching to his hearers’ capacity, neither will any faithful minister of Christ do it: he preacheth in the best style, language, and method, that preacheth best to the capacity, understanding, and profit of his hearers. Other preachers do indeed but trifle with the greatest work under heaven, and please themselves with their own noises. That he did not speak without a parable unto them, was:

1. That he might speak with the best advantage for their understandings and their memories, and have the greater influence upon their affections; for similitudes have these three advantages.

2. That he might discern who came to hear him with a desire to learn, and be instructed by him, by their coming to him to inquire of his parables.

For although some of his parables were plain, and easy to be understood, yet others of them were dark sayings, because the doctrine taught by them was more mysterious; conscientious hearers would therefore come to have the parables expounded to them; these, were those disciples mentioned Mar 4:34 , to whom be was wont to expound the parables in or by which he taught the multitude. For other common hearers, their contenting themselves with a mere hearing a sound of words, which they did not understand, was a sufficient indication that they made no conscience of their duty, but were such to whom it was not given to know the mysteries of the kingdom of God, but such upon whom the prophecy of the prophet Isaiah was to be fulfilled, Mar 6:9,10 .

Poole: Mar 4:35-41

Ver. 35-41. This piece of history is related by Matthew and Luke as well as by our evangelist, and that with no considerable variations one from another; what in it wanteth explication, See Poole on "Mat 8:23" , and following verses to Mat 8:27 . Christ had been preaching, and being wearied and tired with the multitude still pressing upon him, gave order to cross the sea, and to go over to the other side; then (to show us he was truly man, and took upon him the infirmities of our nature) he composes himself to sleep on a pillow, in the hinder part of the ship. There happeneth a great storm of wind, not without Christ’ s knowledge and ordering, that he might upon this occasion both try his people’ s faith, and also show his Divine power in stilling the raging of the sea. As man he slept, but at the same time he was the true Watchman of Israel, who never slumbereth nor sleepeth. The storm increaseth till there was a great quantity of water come into the ship, and they were ready to perish. In the mount of the Lord it shall be seen, Gen 22:14 . God often forbears from helping his people till the last hour. Then they awake him, he ariseth, rebukes the wind and the waves, useth no means, but by the word of his power commandeth the wind and waves to be still; and he also rebuketh his disciples for want of faith, who yet did not discern that he was not man only, but the Almighty God, as appears by their words, they said one to another, What manner of man is this?

Haydock: Mar 4:24

Pay attention then to what you hear this day, that you may retain it, and communicate it to others, you brethren; for as you measure to others, so shall it be meted unto you; yes, more shall be given to you, who receive the word of God, if you be attentive to preserve it yourselves, and to communicate it to your brethren. (Bible de Vence)

Haydock: Mar 4:25

They who do not profit by the knowledge of the word of God, shall in punishment of their neglect, lose the advantage which they may seem to have, since it will turn in the end to their greater condemnation: and moreover, by trusting to their own judgment, they interpret the word in a perverse sense, and thus also lose what they seem to have. (Nicholas of Lyra) ---

Let those who talk so much about Scripture, and interpret it according to their own private spirit or fancy, see lest this also attach to them. (Haydock)

Haydock: Mar 4:26

So it is with him who announces the gospel of the kingdom of God, as with the sower. For whether he sleep or rise, the see will grow up while he knoweth not; and the well prepared soil will, by the blessing of God, be productive: so the word of God she abroad in the heart of man, will increase and fructify independently of all the preacher's solicitude, till he who has received it, being arrived at the measure of the age and fulness of Christ, shall be withdrawn by God from this world, and be called to himself. (Bible de Vence)

Haydock: Mar 4:29

When the fruit is brought forth: literally, when the fruit [1] hath produced. By the fruit is here meant the seed; i.e. when the seed by degrees hath produced the blade, then the ear, and lastly the corn, which is become ripe. (Witham) ---

This is a secondary sense of the text, when the fruit hath come to maturity, and by no means a forced interpretation.

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[BIBLIOGRAPHY]

Cum produxerit fructus. In the Greek, fructus is in the nominative case; Greek: otan de parado o karpos, &c.

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Haydock: Mar 4:33

This seems to contradict what was said [in] ver. 12, that seeing they may not see, &c.; but we must observe, that parables have more explanations than one, some more easy, whilst others are more difficult to be understood. In parables, the multitude understood the more literal interpretation, whilst Christ explains the more abstruse and hidden sense to his apostles. Hence there is no contradiction in these texts. (Nicholas of Lyra)

Gill: Mar 4:24

And he said unto them,.... At the same time, though he had said what follows at another time, still continuing his discourse with his disciples:

take heed what you hear: diligently attend to it, seek to understand it, and lay it up in your minds and memories, that it may be of use to you in time to come, and you may be useful in communicating it to others:

with what measure ye mete, it shall be measured unto you; a common proverb among the Jews, used on various occasions, and to different purposes; See Gill on Mat 7:2. Here it seems to intimate, that if the disciples carefully hearkened to what they heard from Christ, and studiously laboured to understand it, and faithfully dispensed it to others, in return, a larger measure, and greater degree of spiritual knowledge, would be bestowed upon them: for it follows, and

unto you that hear, shall more be given; that is, that hear so as to understand, keep, and make a good use of what they hear, more shall be communicated to them; they shall have an increase of knowledge in the doctrines of grace, and mysteries of the Gospel.

Gill: Mar 4:25

For he that hath, to him shall be given,.... He that has Gospel light and knowledge, and makes a proper use of it, he shall have more; his path shall be as the path of the just, which shines more and more to the perfect day; the means of grace and knowledge shall be blessed, to him, he attending constantly thereon, that he shall arrive to such a knowledge of the Son of God as to be a perfect man in comparison of others, who are in a lower class; and shall come to the measure of the stature of the fulness of Christ, shall grow up to maturity, and be a man in understanding: and he that has the truth of grace, though its beginning is but small, yet that making and keeping him humble, as it always does, he shall have more grace, or that he has shall open and enlarge in its actings and exercises; his faith shall grow exceedingly, he shall abound in hope through the power of the Holy Ghost; and his love to God, and Christ, and to the saints, shall be greater and greater; and he shall increase in humility, patience, self-denial, &c. and so he that has gifts for public usefulness, and does not neglect them, but stirs them up for the profit of others, he shall have an increase of them; he shall shine as a star in Christ's right hand, and appear brighter and brighter in the firmament of the church:

and he that hath not, from him shall be taken, even that which he hath; or seemed to have, or thought he had, Luk 8:18, a saying often used by Christ, both with respect to the ignorant Jews, and professing Christians, and even, as here, to the disciples themselves, respect perhaps being had to Judas. He that has only a speculative notion of the Gospel, and is without any experience and practice of it, in course of time his candle is put out; his light becomes darkness; he drops and denies the truths he held, and relinquishes the profession of them: and he that has only counterfeit grace, a feigned faith, a false hope, and a dissembled love, in due time these will be discovered, and the name of them, and the character he bore, on account of them, will be taken from him: for true grace is never taken away, nor lost; it is a solid, permanent thing, and is inseparable to everlasting glory and happiness: but bare notions of the Gospel, and a mere show of grace, are unstable and transient things; as also are the greatest gifts without the grace of God. Judas had doubtless all the appearance of a true Christian; he had the Gospel committed to him, and the knowledge of it, and gifts qualifying him to preach it, and a commission from Christ for it, yea, even a power of working miracles to confirm what he preached; and yet not having true grace, all was taken away from him, and were of no use unto him in the business of salvation: and so sometimes it is, that even in this life the idle and worthless shepherd has his right arm clean dried up, and his right eye utterly darkened; his ministerial light and abilities are taken away from him; these being either not used at all by him, or used to bad purposes; see Mat 12:12.

Gill: Mar 4:26

And he said,.... He went on saying the following parable, which was delivered at the same time that the parable of the sower was, though omitted by Matthew; and is here placed between that, and the other concerning the grain of mustard seed; which shows the time when it was spoken. The design of it is to set forth the nature of the word, and the ministration of it; the conduct of the ministers of the Gospel, when they have dispensed it; the imperceptibleness of its springing and growth; the fruitfulness of it, when it has taken root, without the help of man; the gradual increase of grace under the instrumentality of the word; and the gathering of gracious souls, when grace is brought to maturity:

so is the kingdom of God; such is the nature of the Gospel dispensation; and such are the things that are done in it, as may fitly be represented by the following;

as if a man should cast seed into the ground: by "the man", is not meant Christ, for he sleeps not; and besides, he knows how the seed springs and grows; but any Gospel minister, who is sent forth by Christ, bearing precious seed: and by seed is intended, not gracious persons, the children of the kingdom, as in the parable of the tares; nor the grace of God in them, though that is an incorruptible and an abiding seed; but the word of God, or Gospel of Christ, so called for its smallness, the diminutive character it bears, and contempt it is had in by some; and for its choiceness and excellency in itself, and in the account of others; and for its generative virtue under a divine influence: for the Gospel is like the manna, which was a small round thing, as a coriander seed; and as that was contemptible in the eyes of the Israelites, so the preaching of the Gospel is, to them that perish, foolishness; and yet it is choice and precious seed in itself, and to those who know the value of it, by whom it is preferred to thousands of gold and silver; and, as worthless and unpromising as it may seem to be, it has a divine virtue put into it; and, under the influence of powerful and efficacious grace, it is the means of regenerating souls, and produces fruit in them, which will remain unto everlasting life: though, as the seed is of no use this way, unless it is sown in the earth, and covered there; so is the Gospel of no use for regeneration, unless it is by the power of God let into the heart, and received there, where, through that power, it works effectually. By "casting" it into the earth, the preaching of the word is designed; which, like casting seed into the earth, is done with the same sort of seed only, and not with different sorts, with plenty of it, and at the proper time, whatever discouragements there may be, and with great skill and judgment, committing it to God to raise it up again: for the faithful dispensers of the word do not spread divers and strange doctrines; their ministry is all of apiece; they always sow the same like precious seed, without any mixture of the tares of error and heresy; and they do not deal it out in a narrow and niggardly way; they do not restrain and conceal any part of truth, but plentifully distribute it, and declare the whole counsel of God; and though there may be many discouragements attend them, many temptations arise to put off from sowing the word; the weather bad, storms and tempests arise, reproaches and persecutions come thick and fast, still they go on; using all that heavenly skill, prudence, and discretion God has given them, preaching the word in season, and out of season; and when they have done, they leave their work with the Lord, knowing that Paul may plant, and Apollos water, but it is God only that gives the increase: and by the "ground", into which it is cast, As meant the hearers of the word, who are of different sorts; some like the way side, others like the stony ground, and others like the thorny earth, and some like good ground, as here; whose hearts are broke up by the Spirit of God, the stoniness of them taken away, and they made susceptive of the good word.

Gill: Mar 4:27

And should sleep,.... That is, the man that casts in the seed, who represents the ministers of the Gospel: and, as applied to them, is not to be understood of natural sleep, and indulging themselves in that; much less of spiritual sloth and indolence, as if they cared not what became of the seed sown, whether it sprung up, and came to any thing, or not; for neither of these belong to the characters of the true ministers of the word: for though bodily sleep in them, as in other men, is necessary for the support of nature, and to put them in a capacity of discharging their work; yet perhaps none have less of it than studious and laborious preachers of the Gospel; and much less do they indulge a spiritual sleep and slothfulness; though this may sometimes attend them, as well as others: but then, whilst they sleep, in this sense, tares are sown, and they spring up, and not the good seed of the word, as in this parable; besides, as they labour in the word and doctrine, by studying and preaching it, so they follow their ministrations with incessant prayers that they be succeeded to the conversion of sinners, and comfort of saints; nor can they be easy, unless they have some seals of their ministry: but rather, this may be understood of the sleep of death; for so it often is, that the seed sown by them does not appear in the fruits of it to the churches of Christ, among whom they have ministered, until after they are fallen asleep in Jesus: though it seems best to understand it of their holy security, confidence, and satisfaction in their own minds, that it will turn to profit and advantage, both to the good of souls, and glory of God, not despairing of success; but having left their work with their Lord, they sit down easy and satisfied, believing that the word shall prosper to the thing whereunto it is sent:

and rise night and day; which shows their diligence and laboriousness, and their constant attendance to other parts of their work, rising up early, and sitting up late, to prepare for, and discharge their ministerial work; and their continued expectation of the springing-up of the seed sown, which accordingly does in proper time:

and the seed should spring and grow up, he knoweth not how; it is a mystery in nature, how the seed under the clods, where it dies before it is quickened, should spring and grow up, and bring forth fruit; and so it is in grace, how the word of God first operates on a sinner's heart, and becomes the ingrafted word there; the time when, and much less the manner how, grace, by this means, is implanted in the heart, are not known to a soul itself, and still less to the ministers of the word, who sometimes never know any thing of it; and when they do, not till some time after: this work is done secretly, and powerfully, under the influence of divine grace, without their knowledge, though by them as instruments; so that though the sowing and planting are theirs, all the increase is God's: this may encourage attendance on the ministry of the word, and teach us to ascribe the work of conversion entirely to the power and grace of God.

Gill: Mar 4:28

For the earth bringeth forth fruit of herself,.... Without any further help, or cultivation from the husbandman; though under the influence of the sun, dews, and showers of rain from heaven: this is said, not to denote that man of himself, upon hearing the word, can bring forth the fruit of grace in himself; he cannot regenerate himself, nor quicken, nor convert himself; he cannot believe in Christ, nor love the Lord of himself; nor repent of his sin, nor begin, or carry on the good work; he can neither sanctify his heart, nor mortify the deeds of the body; or even bring forth the fruits of good works, when converted. For all these things are owing to the Spirit, power, and grace of God: men are regenerated according to the abundant mercy of God, of water and of the Spirit, by the word of truth, through the sovereign will and pleasure of God; and they are quickened, who before were dead in trespasses and sins, and were as dry bones, by the Spirit of God breathing upon them: conversion in the first production, is the Lord's work; "turn thou me, and I shall be turned": faith in Christ is not of ourselves, it is the gift of God; and so is repentance unto life; love is one of the fruits of the Spirit, and in short, the whole work of grace is not by might, nor by power of man, but by the Spirit of the Lord of hosts; who begins and carries on, and performs it until the day of Christ: the work of sanctification, is therefore called the sanctification of the Spirit; and it is through him the deeds of the body are mortified: and indeed, without Christ, believers themselves can do nothing at all; even cannot perform good works, or do any action that is truly and spiritually good. But the design is to show, that as the earth without human power, without the husbandman, under the influence of the heavens, brings forth fruit; so without human power, without the Gospel minister, the word having taken root under divine influence, through the sun of righteousness, the dews of divine grace, and operations of the blessed Spirit, it rises up and brings forth fruit:

first the blade, then the ear, after that the full corn in the ear; which, as it very aptly describes the progress of the seed from first to last; so it very beautifully represents the gradual increase of the work of grace, under the instrumentality of the word, accompanied with the Spirit and power of God. Grace at first appearance is very small, like the small green spire, when it first shoots out of the earth: light into a man's self, his heart, his state and condition, in the knowledge of Christ, and the doctrines of the Gospel, is but very small; he is one of little faith, and weak in the exercise of it: faith is but at first a small glimmering view of Christ, a venture upon him, a peradventure there may be life and salvation for such an one in him; it comes at length to a reliance and leaning upon him; and it is some time before the soul can walk alone by faith on him: its experience of the love of God is but small, but in process of time there is a growth and an increase; light increases, which shines more and more unto the perfect day; faith grows stronger and stronger; experience of the love of God is enlarged; and the believer wades in these waters of the sanctuary; not only as at first up to the ankles, but to the knees and loins; when at length they are a broad river to swim in, and which cannot be passed over.

Gill: Mar 4:29

But when the fruit is brought forth,.... Unto perfection, and is fully ripe; signifying that when grace is brought to maturity, and faith is performed with power, and the good work begun is perfected; then, as the husbandman,

immediately he putteth the sickle; and cuts it down, and gathers it in;

because the harvest is come; at death or at the end of the world, which the harvest represents: when all the elect of God are called by grace, and grace in them is brought to its perfection, and they have brought forth all the fruit they were ordained to bear, they will then be all gathered in; either by Christ himself who comes into his garden, and gathers his lilies by death; or by the angels, the reapers, at the close of time, who will gather the elect from the four winds; or the ministers of the Gospel, who shall come again with joy, bringing their sheaves with them; being able to observe with pleasure a greater increase, and more fruit of their labours, than they knew of, or expected.

Gill: Mar 4:30

And he said,.... Still continuing his discourse on this subject, and in order to convey to the minds of his disciples clearer ideas of the Gospel dispensation, the success of the Gospel, and the usefulness of their ministration of it, for their encouragement, how unpromising soever things might then be:

whereunto shall we liken the kingdom of God, or with what comparison shall we compare it? It was usual with the Jewish doctors, when about to illustrate anything in a parabolical way to begin with such like questions; as, למה הדבר דומה, "to what is this thing like" ^d? when the answer is to such or such thing, as here.

Gill: Mar 4:31

It is like a grain of mustard seed,.... That is, the kingdom of God spoken of in the preceding verse, is like unto a grain of mustard seed; by which is meant, either the Gospel, or the Gospel church state, or the grace of God in the hearts of his people, and it may include them all: the Gospel is so called, because it treats of the two latter; but more especially, because it brings life and immortality to light, or points to the kingdom of heaven, directs the way unto it, and shows what qualifies persons for it, and gives them a claim unto it: and the Gospel church state may be so called, because here Christ dwells, and rules as king; the members of it are his subjects, and the ordinances of it are his laws, to which they are obedient: and the grace of God in the hearts of his people may be so called, because it is a governing principle in them; it reigns through righteousness unto eternal life, and by it Christ reigns in and over them: now the kingdom of God in each of these senses, may be compared to a grain of mustard seed, for the smallness of it, as follows;

which when it is sown in the earth, is less than all the seeds that be in the earth. The Gospel was first preached by very few persons, and these of no figure and account, especially at their first setting out. John the Baptist came preaching the kingdom of God, clothed with a garment of camel's hair, and with a leathern girdle about his loins; our Lord himself made no pompous appearance, there was no form nor comeliness in him; he was a man of sorrows, and acquainted with griefs, and of a mean descent and occupation; his disciples were fishermen, and illiterate persons; those to whom it was preached, and by whom it was received at first were but few, and these were the poor and the unlearned, and publicans and sinners. The Gospel church state at first, consisted of very few persons, of Christ and his twelve apostles; and at his death, the number of the disciples at Jerusalem, men and women, were but an hundred and twenty; the several Gospel churches formed in the Gentile world, rose from small beginnings; from the conversion of a very few persons, and these the filth of the world, and the offscouring of all things. The grace of God in the hearts of his people at first, is very little; it can scarcely be discerned by themselves, and is ready to be despised by others; their light and knowledge, their faith and experience being so exceeding small.

Gill: Mar 4:32

But when it is sown, it groweth up,.... So the Gospel, when it was preached, it spread notwithstanding all the opposition made against it by, the Jews and Gentiles: there was no stopping it; though the Jewish sanhedrim charged the apostles to speak no more in the name of Jesus, they regarded them not; though Herod stretched forth his hands against the church, and killed one apostle, and put another in prison, yet "the word of God grew and multiplied", Act 12:1, and Gospel churches when set up, whether in Judea, or among the Gentiles, presently had additions made unto them, and "grew up", as holy temples in the Lord: and wherever the grace of God is really implanted, there is a growing in it, and in the knowledge of Christ Jesus:

and becometh greater than all herbs: the Gospel exceeds the traditions of the Jews, and the philosophy of the Gentiles, and any human scheme whatever, in its nature, usefulness, and the largeness of its spread: and the Gospel church state will ere long fill the world, and all nations shall flow unto it; when the Jews shall be converted, and the fulness of the Gentiles shall come, it will be a greater kingdom, than any of the kingdoms of the earth ever were: and the grace of God in the heart, is vastly above nature, and does that which nature can never perform; and which spreads and enlarges, and at last issues in eternal glory:

and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it: by whom are meant, saints; such to whom the Gospel is come in power, and who have the grace of God wrought in their hearts, who are partakers of the heavenly calling: these come where the Gospel is preached, and where gracious souls are met together, even in the several Gospel churches; where they not only come and go, but where they lodge, abide, and continue, under the shadow of the Gospel, and Gospel ordinances, and that with great delight and pleasure; singing songs of praise to God, for his electing and redeeming love, and for calling grace, and for all spiritual blessings, and Gospel privileges: for a larger explanation and illustration of this parable; see Gill on Mat 13:31, Mat 13:32.

Gill: Mar 4:33

And with many such parables,.... As those of the tares, of the leaven in three measures of meal, of the treasure hid in the field, the pearl of great price, the net cast into the sea, and of the Scribe instructed unto the kingdom of God; which though not related at length here, are by the Evangelist Matthew, in Mat 13:24 together with others elsewhere:

spake he the word unto them; preached the Gospel to the multitude,

as they were able to hear it: meaning either that he condescended to their weakness, accommodated himself to their capacities, and made use of the plainest similes; and took his comparison from things in nature, the most known and obvious, that what he intended might more easily be understood; or rather, he spoke the word to them in parables, as they were able to hear, without understanding them; and in such a manner, on purpose that they might not understand; for had he more clearly expressed the things relating to himself, as the Messiah, and to the Gospel dispensation, so as that they could have took in his meaning, such were their pride, their wickedness, and the rancour of their minds, that they would have at once rose up, and attempted to have destroyed him.

Gill: Mar 4:34

But without a parable spake he not unto them,.... For the above reason, as well as for the accomplishment of Scripture; See Gill on Mat 13:34, Mat 13:35.

And when they were alone, he expounded all things to his disciples: after they returned with him from the sea side, to the house in Capernaum, where he usually was when there; see Mat 13:36. The multitude being dismissed, he unfolded and explained all these parables to his disciples, and led them into a large knowledge of himself, and the mysteries of the kingdom of heaven; whereby they were furnished for the work he had called them to, and designed them for.

Gill: Mar 4:35

And the same day, when the even was come,.... After he had finished his parables among the multitude, and had explained them to his disciples:

he saith unto them; his disciples,

let us pass over unto the other side: that is, of the sea of Galilee, or lake of Gennesaret, to the country of the Gadarenes, and Gergesenes; with a view for retirement and rest, after the fatigue of the day; and for the trial of the faith of his disciples, by a storm which he knew would arise, whilst they were on the sea; and for the sake of a miracle he was to work on the other side, after related.

Gill: Mar 4:36

And when they had sent away the multitude,.... Who had been attending him all day on the sea shore; though they seem to have been dismissed by Christ, when he went into the house, and privately interpreted the parables to his disciples: see Mat 13:36, wherefore it is possible, that upon Christ's going to the sea shore again, in order to take boat for the other side, they might gather together the disciples acquainted them that he was not about to preach any more to them, but was going to the other side of the lake; upon which they departed: and

they took him even as he was in the ship; which may be understood of his being taken and carried in the ship, in which he had been preaching all the day, without being moved into another; though this does not so well agree with his quitting that, and going home to his house in Capernaum; where, being alone with the disciples, he opened the parables to them. Some think it refers to the situation and posture in which he laid himself, as soon as he entered the ship; placing himself at the stern, and laying his head upon a pillow there, and so they carried him: others, that they took him into the ship, as he was alone without the multitude, who were sent away, only the disciples with him, which seems best:

and there were also with him other little ships; or boats, that were in company with that, in which Christ was; and had in them either seafaring men upon business, taking fish, or carrying passengers over; or might have in them persons, who were going along with Christ to the other side: these seem to be ordered in providence to be in company, that they might be witnesses of the after miracle.

Gill: Mar 4:37

And there arose a great storm of wind,.... Called Laelaps, a wind that is suddenly whirled about upwards and downwards, and is said to be a storm, or tempest of wind with rain; it was a sort of a hurricane:

and the waves beat into the ship, so that it was full; of water, and ready to sink. Beza says in one copy it read, βυθιζεσθαι, and so in one of Stephens's. It was immersed, covered all over with water, and was going down at once to the bottom; so that they were in imminent danger, in the utmost extremity; See Gill on Mat 8:24.

Gill: Mar 4:38

And he was in the hinder part of the ship,.... That is, Christ was in the stern of the ship: the Persic version renders it, "he was in the bottom of the ship, in a corner", but very wrongly; here he was

asleep on a pillow, which some say was a wooden one, framed at the stern: however, he was fast asleep on it, being greatly fatigued with the work of the day; See Gill on Mat 8:24.

And they awake him, and say unto him, Master, carest thou not that we perish? The disciples came to him and jogged him, and awoke him out of sleep; saying, Master, arise, and save us, or we are lost: hast thou no concern for us? how canst thou lie sleeping here, when we are in such danger? are our lives of no account with thee? is it a matter of no moment with thee, whether we are saved or lost? They seem to say this, not so much praying and interrogating, as complaining and reproving.

Gill: Mar 4:39

And he arose and rebuked the wind,.... He arose from off his pillow, and stood up; and in a majestic and authoritative way reproved the wind, as if it was a servant that had exceeded his commission; at which he shows some resentment:

and said unto the sea, peace, be still; as if that which was very tumultuous and boisterous, and threatened with shipwreck and the loss of lives, had raged too much and too long:

and the wind ceased, and there was a great calm; which was very unusual and extraordinary; for after the wind has ceased, and the storm is over, the waters of the sea being agitated thereby, keep raging, and in a violent motion, for a considerable time; whereas here, as soon as ever the word was spoken, immediately, at once, the wind ceased, and the sea was calmed: a clear proof this, that he must be the most high God, who gathers the winds in his fists, and stills the noise of the seas and their waves.

Gill: Mar 4:40

And he said unto them,.... His disciples,

why are ye so fearful? since he was with them in person, whose power to keep and preserve them, they had no room to question, when they reflected on the miracles they had so lately seen performed by him:

how is it that ye have no faith? That is, in exercise: faith they had, but it was very small, and scarcely to be called faith: they did indeed apply to him to save them, which showed some faith in him, but then they feared it was too late, and that they were past all hope, and were just perishing; See Gill on Mat 8:26.

Gill: Mar 4:41

And they feared exceedingly,.... That is, the men in the ship, the mariners to whom the ship belonged, and who had the management of it:

and said to one another, as persons in the greatest amazement,

what manner of man is this, that even the wind and the sea obey him? Surely this person must not be a mere man; he must be more than a man; he must be truly God, that has such power over the wind and sea. This best suits with the mariners, since the disciples must have known before, who and what he was; though they might be more established and confirmed in the truth of Christ's deity, by this wonderful instance of his power.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 4:24

¹ tn Grk “by [the measure] with which you measure it will be measured to you.”

NET Notes: Mar 4:25

¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

NET Notes: Mar 4:29

¹ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

² sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

NET Notes: Mar 4:31

¹ sn Mustard seeds are known for their tiny size.

NET Notes: Mar 4:32

¹ tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.

² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

NET Notes: Mar 4:33

¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

NET Notes: Mar 4:35

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

NET Notes: Mar 4:36

¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

² tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

sn A boat that held all the disciples would be of significant size.

NET Notes: Mar 4:37

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Or “a squall.”

sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

NET Notes: Mar 4:38

¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Mar 4:39

¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

³ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mar 4:41

¹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

² sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

Geneva Bible: Mar 4:24

^{( 3 )} 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.

^{( 3 )} The more liberally that we share such gifts as God has given us with our brethren, the more bountiful God will be toward us.

Geneva Bible: Mar 4:26

^{( 4 )} And he said, So is the kingdom of God, as if a man should cast seed into the ground;

^{( 4 )} The Lord sows and reaps in a manner unknown to men.

Geneva Bible: Mar 4:27

And ^{( g )} should sleep, and rise night and day, and the seed should spring and grow up, he ^{( h )} knoweth not how.

^{( g )} That is, when he has finished sowing should wait both day and night not doubting that the seed should spring forth, which grows both by day and night.

^{( h )} It is the duty of the ministers to work the ground with all diligence, and accredit the success to God: for the mighty work of the seed coming to blade and ear is mysterious, and is only known by the fruit that comes.

Geneva Bible: Mar 4:28

For the earth bringeth forth fruit ^{( i )} of herself; first the blade, then the ear, after that the full corn in the ear.

^{( i )} By a certain power which moves itself.

Geneva Bible: Mar 4:30

^{( 5 )} And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

^{( 5 )} God uses a method that men never do, beginning with the least and ending with the greatest.

Geneva Bible: Mar 4:33

And with many such parables spake he the word unto them, ^{( k )} as they were able to hear [it].

^{( k )} According to the ability of the hearers.

Geneva Bible: Mar 4:34

But without a parable spake he not unto them: and when they were alone, he ^{( l )} expounded all things to his disciples.

^{( l )} Literally, "loosed", as you would say, explained to them the hard riddles.

Geneva Bible: Mar 4:37

^{( 6 )} And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.

^{( 6 )} They that sail with Christ, although he seems to sleep ever so soundly when they are in danger, yet they are preserved by him in due time, being awakened.

Geneva Bible: Mar 4:40

And he said unto them, ^{( m )} Why are ye so fearful? how is it that ye have no faith?

^{( m )} How does it come to pass that you have no faith?

Commentary -- Verse Range Notes

TSK Synopsis: Mar 4:1-41

1 The parable of the sower,

14 and the meaning thereof.

21 We must communicate the light of our knowledge to others.

26 The parable of the seed growing secretly;

30 and of the mustard seed.

35 Christ stilleth the tempest on the sea.

Maclaren: Mar 4:35-41

The Storm Stilled

And the same day, when the even was come, He saith unto them, Let us pass over unto the other side. 36. And when they had sent away the multitude, they took Him even as He was in the ship, And there were also with Him other little ships. 37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest Thou not that we perish? 39. And He arose, and rebuked the wind, and said unto the sea, Peace. be still. And the wind ceased, and there was a great calm. 40. And He said unto them, Why are ye so fearful, how is it that ye have no faith? 41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey Him? '--Mark 4:35-41.

MARK seldom dates his incidents, but he takes pains to tell us that this run across the lake closed a day of labour. Jesus was wearied, and felt the need of rest. He had been pressed on all day by a very great multitude,' and felt the need of solitude. He could not land from the boat which had been His pulpit, for that would have plunged Him into the thick of the crowd, and so the only way to get away from the throng was to cross the lake. But even there He was followed; other boats were with Him.'

I. The First Point To Note Is The Wearied Sleeper.

The disciples take Him, even as He was,' without preparation or delay, the object being simply to get away as quickly as might be, so great was His fatigue and longing for quiet. We almost see the hurried starting and the intrusive followers scrambling into the little skiffs on the beach and making after Him. The multitude' delights to push itself into the private hours of its heroes, and is devoured with rude curiosity. There was a leather, or perhaps wooden, movable seat in the stern for the steersman, on which a wearied-out man might lay his head, while his body was stretched in the bottom of the boat. A hard pillow' indeed, which only exhaustion could make comfortable! But it was soft enough for the worn-out Christ, who had apparently flung Himself down in sheer tiredness as soon as they set sail. How real such a small detail makes the transcendent mystery of the Incarnation!

Jesus is our pattern in small common things as in great ones, and among the sublimities of character set forth in Him as our example, let us not forget that the homely virtue of hard work is also included. Jonah slept in a storm the sleep of a skulking sluggard, Jesus slept the sleep of a wearied labourer.

II. The Next Point Is The Terrified Disciples.

The evening was coming on, and, as often on a lake set among hills, the wind rose as the sun sank behind the high land on the western shore astern. The fishermen disciples were used to such squalls, and, at first, would probably let their sail down, and pull so as to keep the boat's head to the wind. But things grew worse, and when the crazy, undecked craft began to fill and get water-logged, they grew alarmed. The squall was fiercer than usual, and must have been pretty bad to have frightened such seasoned hands. They awoke Jesus, and there is a touch of petulant rebuke in their appeal, and of a sailor's impatience at a landsman lying sound asleep while the sweat is running down their faces with their hard pulling. It is to Mark that we owe our knowledge of that accent of complaint in their words, for he alone gives their' Carest Thou not?'

But it is not for us to fling stones at them, seeing that we also often may catch ourselves thinking that Jesus has gone to sleep when storms come on the Church or on ourselves, and that He is ignorant of, or indifferent to, our plight. But though the disciples were wrong in their fright, and not altogether right in the tone of their appeal to Jesus, they were supremely right in that they did appeal to Him- Fear which drives us to Jesus is not all wrong. The cry to Him, even though it is the cry of unnecessary terror, brings Him to His feet for our help.

III. The Word Of Power.

The next point is the word of power. Again we have to thank Mark for the very words, so strangely, calmly authoritative.

May we take' Peace!' as spoken to the howling wind, bidding, it to silence; and Be still!' as addressed to the tossing waves, smoothing them to a calm plain? At all events, the two things to lay to heart are that Jesus here exercises the divine prerogative of controlling matter by the bare expression of His will, and that this divine attribute was exercised by the wearied man, who, a moment before, had been sleeping the sleep of human exhaustion. The marvellous combination of apparent opposites, weakness, and divine omnipotence, which yet do not clash, nor produce an incredible monster of a being, but coalesce in perfect harmony, is a feat beyond the reach of the loftiest creative imagination. If the Evangelists are not simple biographers, telling what eyes have seen and hands have handled, they have beaten the greatest poets and dramatists at their own weapons, and have accomplished things unattempted yet in prose or rhyme.'

A word of loving rebuke and encouragement follows. Matthew puts it before the stilling of the storm, but Mark's order seems the more exact. How often we too are taught the folly of our fears by experiencing some swift, easy deliverance! Blessed be God! He does not rebuke us first and help us afterwards, but rebukes by helping. What could the disciples say, as they sat there in the great calm, in answer to Christ's question, Why are ye fearful?' Fear can give no reasonable account of itself, if Christ is in the boat. If our faith unites us to Jesus, there is nothing that need shake our courage. If He is our fear and our dread,' we shall not need to fear their fear,' who have not the all-conquering Christ to fight for them.

Well roars the storm to them who hearA deeper voice across the storm.'

Jesus wondered at the slowness of the disciples to learn their lesson, and the wonder was reflected in the sad question,' Have ye not yet faith?'--not yet, after so many miracles, and living beside Me for so long? How much more keen the edge of that question is when addressed to us, who know Him so much better, and have centuries of His working for His servants to look back on. When, in the tempests that sweep over our own lives, we sometimes pass into a great calm as suddenly as if we had entered the centre of a typhoon, we wonder unbelievingly instead of saying, out of a faith nourished by experience,' It is just like Him.'

Maclaren: Mar 4:36-38

The Toiling Christ

They took Him even as He was in the ship. And He was in the hinder part of the ship, asleep on a pillow.'--Mark 4:36-38.

AMONG the many loftier characteristics belonging to Christ's life and work, there is a very homely one which is often lost sight of; and that is, the amount of hard physical exertion, prolonged even to fatigue and exhaustion, which He endured.

Christ is our pattern in a great many other things more impressive and more striking; and He is our pattern in this, that in the sweat of His brow' He did His work, and knew not only what it was to suffer, but what it was to toil for man's salvation. And, perhaps, if we thought a little more than we do of such a prosaic characteristic of His life as that, it might invest it with some more reality for us, besides teaching us other large and important lessons.

I have thrown together these two clauses for our text now, simply for the sake of that one feature which they both portray so strikingly.

They took Him even as He was in the ship.' Now many expositors suppose that in the very form of that phrase there is suggested the extreme of weariness and exhaustion which He suffered, after the hard day's toil. Whether that be so or no, the swiftness of the move to the little boat, although there was nothing in the nature of danger or of imperative duty to hurry Him away, and His going oil board without a moment's preparation, leaving the crowd on the beach, seem most naturally accounted for by supposing that He had conic to the last point of physical endurance, and that His frame, worn out by the hard day's work, needed one thing--rest.

And so, the next that we see of Him is that, as soon as He gets into the ship He falls fast asleep on the wooden pillow--a hard bed for His head!--in the stern of the little fishing boat, and there He lies so tired--let us put it into plain prose and strip away the false veil of big words with which we invest that nature--so tired that the storm does not awake Him; and they have to come to Him, and lay their hands upon Him, and say to Him,' Master, cutest Thou not that we perish?' before compassion again beat back fatigue, and quickened Him for fresh exertions.

This, then, is the one lesson which I wish to consider now, and there are three points which I deal with in pursuance of my task. I wish to point out a little more in detail the signs that we have in the Gospels of this characteristic of Christ's work--the toilsomeness of His service; then to consider, secondly, the motives which He Himself tells us impelled to such service; and then, finally, the worth which that toll bears for us.

I. The Significant Hints Which The Gospel Records.

First, then, let me point out some of the significant hints which the gospel records give us of the toilsomeness of Christ's service.

Now we are principally indebted for these to this Gospel by Mark, which ancient tradition has set forth as being especially and eminently the Gospel of the Servant of God,' therein showing a very accurate conception of its distinguishing characteristics. Just as Matthew's Gospel is the Gospel of the King, regal in tone from beginning to end; just as Luke's is the Gospel of the Man, human and universal in its tone; just as John's is the Gospel of the Eternal Word, so Mark's is the Gospel of the Servant. The inscription written over it all might be, Lo, I come to do Thy will, O God.' Behold my Servant whom I uphold.'

And if you will take this briefest of all the Gospels, and read it over from that point of view, you will be surprised to discover what a multitude of minute traits make up the general impression, and what a unity is thereby breathed into the narrative.

For instance, did you ever observe the peculiar beginning of this Gospel? There are here none of the references to the prophecies of the King, no tracing of His birth through the royal stock to the great progenitor of the nation, no adoration by the Eastern sages, which we find in Matthew, no miraculous birth nor growing childhood as in Luke, no profound unveiling of the union of the Word with God before the world was, as in John; but the narrative begins with His baptism, and passes at once to the story of His work. The same ruling idea accounts for the uniform omission of the title' Lord,' which in Mark's Gospel is never applied to Christ until after the resurrection. There is only one apparent exception, and there good authorities pronounce the word to be spurious Even in reports of conversations which are also given in the other Gospels, and where' Lord' occurs, Mark, of set purpose, omits it, as if its presence would disturb the unity of the impression which he desires to leave. You will find the investigation of the omissions in this Gospel full of interest, and remarkably tending to confirm the accuracy of the view which regards it as the Gospel of the Servant.

Notice then these traits of His service which it brings out. The first of them I would suggest is--how distinctly it gives the impression of swift, strenuous work. The narrative is brief and condensed. We feel, all through these earlier chapters, at all events, the presence of the pressing crowd coming to Him and desiring to be healed, and but a word can be spared for each incident as the story hurries on, trying to keep pace with His rapid service of quick-springing compassion and undelaying help. There is one word which is reiterated over and over again in these earlier chapters, remarkably conveying this impression of haste and strenuous work; Mark's favourite word is straightway,' immediately," forthwith," anon,' which are all translations of one expression. You will find, if you glance over the first, second, or third chapters at your leisure, that it comes in at every turn. Take these instances which strike one's eye at the moment. Straightway they forsook their nets'; Straightway He entered into the synagogue'; Immediately His fame spread abroad throughout all the region'; Forthwith they entered into the house of Simon's mother'; Anon, they tell Him of her'; Immediately the fever left her.' And so it goes on through the whole story, a picture of a constant succession of rapid acts of mercy and love. The story seems, as it were, to pant with haste to keep up with Him as He moves among men, swift as a sunbeam, and continuous in the outflow of His love as are these unceasing rays.

Again, we see in Christ's service, toil prolonged to the point of actual physical exhaustion. The narrative before us is the most striking instance of that which we meet with. It had been a long wearying day of work. According to this chapter, the whole of the profound parables concerning the kingdom of God had immediately preceded the embarkation. But even these, with their explanation, had been but a part of that day's labours. For, in Matthew's account of them, we are told that they were spoken on the same day as that on which His mother and brethren came desiring to speak with Him,--or, as we elsewhere read, with hostile intentions to lay hold on Him as mad and needing restraint. And that event, which we may well believe touched deep and painful chords of feeling in His human heart, and excited emotions more exhausting than much physical effort, occurred in the midst of an earnest and prolonged debate with emissaries from Jerusalem, in the course of which He spoke the solemn words concerning blasphemy against the Holy Ghost, and Satan casting out Satan, and poured forth some of His most terrible warnings, and some of His most beseeching entreaties. No wonder that, after such a day, the hard pillow of the boat was a soft resting-place for His wearied head; no wonder that, as the evening quiet settled down on the mountain-girdled lake, and the purple shadows of the hills stretched athwart the water, He slept; no wonder that the storm which followed the sunset did not wake Him; and beautiful, that wearied as He was, the disciples' cry at once rouses Him, and the fatigue which shows His manhood gives place to the divine energy which says unto the sea, Peace! be still.' The lips which, a moment before, had been parted in the soft breathing of wearied sleep, now open to utter the omnipotent word--so wonderfully does He blend the human and the divine, the form of a servant' and the nature of God.

We see, in Christ, toil that puts aside the claims of physical wants. Twice in this Gospel we read of this. The multitude cometh together again, so that they could not so much as eat bread.' There were many coming, and they had no leisure so much as to eat.'

We see in Christ's service a love which is at every man's beck and call, a toil cheerfully rendered at the most unreasonable and unseasonable times. As I said a moment or two ago, this Gospel makes one feel, as none other of these narratives do, the pressure of that ever-present multitude, the whirling excitement that eddied round the calm centre. It tells us, for instance, more than once, how Christ, wearied with His toil, feeling in body and in spirit the need of rest and still communion, withdrew Himself from the crowd. He once departed alone that He might seek God in prayer; once He went with His wearied disciples apart into a desert place to rest awhile. On both occasions the retirement is broken in upon before it is well begun. The sigh of relief in the momentary rest is scarcely drawn, and the burden laid down for an instant, when it has to be lifted again. His solitary prayer is interrupted by the disciples, with All men seek for Thee,' and, without a murmur or a pause, He buckles to His work again, and says, Let us go into the next towns that I may preach there also; for therefore am I sent.'

When He would carry His wearied disciples with Him for a brief breathing time to the other side of the sea, and get away from the thronging crowd, the people saw Him departing, and ran afoot out of all cities,' and, making their way round the head of the lake, were all there at the landing place before Him. Instead of seclusion and repose He found the same throng and bustle. Here they were, most of them from mere curiosity, some of them no doubt with deeper feelings; here they were, with their diseased and their demoniacs, and as soon as His foot touches the shore He is in the midst of it all again. And He meets it, not with impatience at this rude intrusion on His privacy, not with refusals to help. Only one emotion filled His heart. He forgot all about weariness, and hunger, and retirement, and' He was moved with compassion towards them, because they were as sheep not having a shepherd, and He began to teach them many things.' Such a picture may well shame our languid, self-indulgent service, may stir us to imitation and to grateful praise.

There is only one other point which I touch upon for a moment, as showing the toil of Christ, and that is drawn from another Gospel. Did you ever notice the large space occupied in Matthew's Gospel by the record of the last day of His public ministry, and how much of all that we know of His mission and message, and the future of the world and of all men, we owe to the teaching of these four-and-twenty hours? Let me put together, in a word, what happened on that day.

It included the conversation with the chief priests and elders about the baptism, of John, the parable of the householder that planted a vineyard and digged a winepress, the parables of the kingdom of heaven, the controversy with the Herodians about the tribute money, the conversation with the Sadducees about the resurrection, with the Pharisee about the great commandment in the law, the silencing of the Pharisees by pointing to the 110th Psalm, the warning to the multitude against the scribes and Pharisees who were hypocrites, protracted and prolonged up to that wail of disappointed love,' Behold! your house is left unto you desolate.' And, as though that had not been enough for one day, when He is going home from the Temple to find, for a night, in that quiet little home of Bethany, the rest that He wants, as He rests wearily on the slopes of Olivet, the disciples come to Him, Tell us, when shall these things be? and what shall be the sign of Thy coming?' and there follows all that wonderful prophecy of the destruction of Jerusalem and the end of the world, the parable of the fig tree, the warning not to suffer the thief to come, and the promise of reward for the faithful and wise servant, the parable of the ten virgins, and in all probability the parable of the king with the five talents; and the words, that might be written in letters of fire, that tell us the final course of all things, and the judgment of life eternal and death everlasting I All this was the work of' one of the days of the Son of Man.' Of Him it was prophesied long ago, For Jerusalem's sake I will not rest'; and His life on earth, as well as His life in heaven, fulfils the prediction--the one by the toilsomeness of His service, the other by the unceasing energy of His exalted power. He toiled unwearied here, He works unresting there.

II. A Glimpse Into The Springs Of This Wonderful Activity.

In the second place, let me ask you to notice how we get from our Lord's own words a glimpse into the springs of this wonderful activity.

There are three points which distinctly come out in various places in the Gospels as His motives for such unresting sedulousness and continuance of toil. The first is conveyed by such words as these: I must work the works of Him that sent Me.' Let us preach to other cities, also: for therefore am I sent.' Wist ye not that I must be about My Father's business?' My meat is to do the will of Him that sent Me, and to finish His work.' All these express one thought.

Christ lived and toiled, and bore weariness and exhaustion, and counted every moment as worthy to be garnered up and precious, as to be filled with deeds of love and kindness, because wherever He went, and to whatsoever He set His hand, He had the one consciousness of a great task laid upon Him by a loving Father whom He loved, and whom, therefore, it was His joy and His blessedness to serve.

And, remember that this motive made the life homo-geneous--of a piece. In all the variety of service, one spirit was expressed, and, therefore, the service was one. No matter whether He were speaking words of grace or of rebuke, or working works of power and love, or simply looking a look of kindness on some outcast, or taking a little child in His arms, or stilling with the same arms outstretched the wild uproar of the storm--it was all the same. To Him life was all one. There was nothing great, nothing small; nothing so insignificant that it could be done negligently; nothing so hard that it surpassed His power. The one motive made all duties equal; obedience to the Father called forth His whole energy at every moment. To Him life was not divided into a set of tasks of varying importance, some of which could be accomplished with a finger's touch, and some of which demanded a dead lift and strain of all the muscles. But whatsoever His hand found to do He did with His might and that because He felt, be it great or little, that it all came, if I may so say, into the day's work, and all was equally great because the Father that sent Him had laid it upon Him.

There is one thing that makes life mighty in its veriest trifles, worthy in its smallest deeds, that delivers it from monotony, that delivers it from insignificance. All will be great, and nothing will be overpowering, when, living in communion with Jesus Christ, we say as He says, My meat is to do the will of Him that sent Me.'

And then, still further, another of the secret springs that move His unwearied activity, His heroism of toil, is the thought expressed in such words as these:--While I am in the world I am the light of the world.' I must work the works of Him that sent Me while it is day; the night cometh when no man can work.'

Jesus Christ manifested on earth performs indeed a work--the mightiest which He came to do--which was done precisely then when the night did come--namely, the work of His death, which is the atonement and propitiation for the sins of the world.' And, further, the night, when no man can work,' was not the end of His activity for us; for He carries on His work of intercession and rule, His work of bestowing the gifts purchased by His blood, amidst the glories of heaven; and that perpetual application and dispensing of the blessed issues of His death He has Himself represented as greater than the works, to which His death put a period, in which He healed the bodies and spoke to the hearts of those who heard, and lived a perfect life here upon this sinful earth. But yet even He recognised the brief hour of sunny life as being an hour that must be filled with service, and recognised the fact that there was a task that He could only do when He lived the life of a man upon earth. And so, if I might so say, He was a miser of the moments, and carefully husbanding and garnering up every capacity and every opportunity, He toiled with the toil of a man who has a task before him, that must be done before the clock strikes six, and who sees the hands move over the dial, and by every glance that he casts at it is stimulated to intenser service and to harder toil. Christ felt that impulse to service which we all ought to feel--The night cometh; let me fill the day with work.'

And then there is a final motive which I need barely touch. He was impelled to His sedulous service not only by loving, filial obedience to the divine law, and by the consciousness of a limited and defined period into which all the activity of one specific kind must be condensed, but also by the motive expressed in such words as these, in which this Gospel is remarkably rich, And Jesus, moved with compassion, put forth His hand and touched him.' Thus, along with that supreme consecration, along with that swift ardour that will fill the brief hours ere nightfall with service, there was the constant pity of that beating heart that moved the diligent hand. Christ, if I may so say, could not help working as hard as He did, so long as there were so many men round about Him that needed His sympathy and His aid.

III. The Worth Of This Toil For Us.

So much then for the motives; and now a word finally as to the worth of this toil for us.

I do not stay to elucidate one consideration that might be suggested, viz., how precious a proof it is of Christ's humanity. We find it easier to bring home His true manhood to our thoughts, when we remember that He, like us, knew the pressure of physical fatigue. Not only was it a human spirit that wept and rejoiced, that was moved with compassion, and sometimes with indignation, but it was a human body, bone of our bone, and flesh of our flesh, that, wearied with walking in the burning sun, sat on the margin of the well; that was worn out and needed to sleep; that knew hunger, as is testified by His sending the disciples to buy meat; that was thirsty, as is testified by His saying,' Give Me to drink.' The true corporeal manhood of Jesus Christ, and the fact that that manhood is the tabernacle of God--without these two facts the morality and the teaching of Christianity swing loose in vacuo, and have no holdfast in history, nor any leverage by which they can move men's hearts! But, when we know that the common necessities of fatigue, and hunger, and thirst belonged to Him, then we gratefully and reverently say, Forasmuch as the children were partakers of flesh and blood, he also Himself took part of the same.'

This fact of Christ's toil is of worth to us in other ways.

Is not that hard work of Jesus Christ a lesson for us, brethren, in our daily tasks and toils--a lesson which, if it were learnt and practised, would make a difference not only on the intensity but upon the spirit with which we labour? A great deal of fine talk is indulged in about the dignity of labour and the like. Labour is a curse until communion with God in it, which is possible through Jesus Christ, makes it a blessing and a joy. Christ, in the sweat of His brow, won our salvation; and our work only becomes great when it is work done in, and for, and by Him.

And what do we learn from His example? We learn these things: the plain lesson, first,--task all your capacity and use every minute in doing the duty that is plainly set before you to do. Christian virtues are sometimes thought to be unreal and unworldly things. I was going to say the root of them, certainly the indispensable accompaniment for them all, is the plain, prosaic, most unromantic virtue of hard work.

And beyond that, what do we learn? The lesson that most toilers in England want. There is no need to preach to the most of us to work any harder, in one department of work at any rate; but there is great need to remind us of what it was that at once stirred Jesus Christ into energy and kept Him calm in the midst of labour--and that was that everything was equally and directly referred to His Father's will. People talk nowadays about missions.' The only thing worth giving that name to is the mission' which He gives us, who sends us into the world not to do our own will, but to do the will of Him that sent us. There is a fatal monotony in all our lives--a terrible amount of hard drudgery in them all. We have to set ourselves morning after morning to tasks that look to be utterly insignificant and disproportionate to the power that we bring to bear upon them, go that men are like elephants picking up pins with their trunks; and yet we may make all our commonplace drudgery great, and wondrous, and fair, and full of help and profit to our souls, if, over it all--our shops, our desks, our ledgers, our studies, our kitchens, and our nurseries--we write,' My meat is to do the will of Him that sent me.' We may bring the greatest principles to bear upon the smallest duties.

What more do we learn from Christ's toil? The possible harmony of communion and service. His labour did not break His fellowship with God. He was ever in the secret place of the Most High,' even while He was in the midst of crowds. He has taught us that it is possible to be in the house of the Lord' all the days of our lives, and by His ensample, as by His granted Spirit, encourages us to aim at so serving that we shall never cease to behold, and so beholding that we shall never cease to serve our Father. The life of contemplation and the life of practice, so hard to harmonise in our experience, perfectly meet in Christ.

What more do we learn from our Lord's toils? The cheerful constant postponement of our own ease, wishes, or pleasure to the call of the Father's voice, or to the echo of it in the sighing of such as be sorrowful. I have already referred to the instances of His putting aside His need for rest, and His desire for still fellowship with God, at the call of whoever needed Him. It was the same always. If a Nicodemus comes by night, if a despairing father forces his way into the house of feasting, if another suppliant finds Him in a house, where He would have remained hid, if they come running to Him in the way, or drop down their sick before Him through the very roof--it is all the same. He never thinks of Himself, but gladly addresses Himself to heal and bless. How such an example followed would change our lives and amaze and shake the world!--I come, not to do Mine own will.' Even Christ pleased not Himself.'

But that toil is not only a pattern for our lives; it is an appeal to our grateful hearts. Surely a toiling Christ is as marvellous as a dying Christ. And the immensity and the purity and the depth of His love are shown no less by this, that He labours to accomplish it, than by this, that He dies to complete it. He will not give blessings which depend upon mere will, and can be bestowed as a king might fling a largess to a beggar without effort, and with scarce a thought, but blessings which He Himself has to agonise and to energise, and to lead a life of obedience, and to die a death of shame, in order to procure. I will not offer burnt-offering to God of that which doth cost me nothing,' says the grateful heart. But in so saying it is but following in the track of the loving Christ, who will not give unto man that which cost Him nothing, and who works, as well as dies, in order that we may be saved.

And, O brethren! think of the contrast between what Christ has done to save us, and what we do to secure and appropriate that salvation! He toiled all His days, buying our peace with His life, going down into the mine and bringing up the jewels at the cost of His own precious blood. And you and I stand with folded arms, too apathetic to take the rich treasures that are freely given to us of God I He has done everything, that we may have nothing to do, and we will not even put out our slack hands to clasp the grace purchased by His blood, and commended by His toil! Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.'

MHCC: Mar 4:21-34

These declarations were intended to call the attention of the disciples to the word of Christ. By his thus instructing them, they were made able to instruct others; as candles are lighted, not to be covered, but to be placed on a candlestick, that they may give light to a room. This parable of the good seed, shows the manner in which the kingdom of God makes progress in the world. Let but the word of Christ have the place it ought to have in a soul, and it will show itself in a good conversation. It grows gradually: first the blade; then the ear; after that the full corn in the ear. When it is sprung up, it will go forward. The work of grace in the soul is, at first, but the day of small things; yet it has mighty products even now, while it is in its growth; but what will there be when it is perfected in heaven!

MHCC: Mar 4:35-41

Christ was asleep in the storm, to try the faith of his disciples, and to stir them up to pray. Their faith appeared weak, and their prayers strong. When our wicked hearts are like the troubled sea which cannot rest, when our passions are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. When without are fightings, and within are fears, and the spirits are in a tumult, if he say, " Peace, be still," there is a great calm at once. Why are ye so fearful? Though there may be cause for some fear, yet not for such fear as this. Those may suspect their faith, who can have such a thought as that Jesus careth not though his people perish. How imperfect are the best of saints! Faith and fear take their turns while we are in this world; but ere long, fear will be overcome, and faith will be lost in sight.

Matthew Henry: Mar 4:21-34

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 (Mar 4:21), 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 (Pro 20:27), 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), Mar 4:22. 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, Mar 4:23. Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (Mar 4:24), 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, Mar 4:25. 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 (Mar 4:26, etc.); 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, Mar 4:27. 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, 1Ti 3:16.

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 33:15, Job 33:16), 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, Zec 1:5, Zec 1:6. The dew by which the seed is brought up tarrieth not for man, nor waiteth for the sons of men, Mic 5:7.

4. It grows gradually; first the blade, then the ear, after that the full corn in the ear, Mar 4:28. 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 (Mar 4:29); 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 Joh 4:35. (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 (Mat 13:30), 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 (Mar 4:30-32); " 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 (Act 1:15), 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 Joh 12:24.

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 (Mar 4:33); probably designing to refer us to the larger account of the parables of this kind, which we had before, Mt. 13. 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, Mar 4:34. 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.

Matthew Henry: Mar 4:35-41

This miracle which Christ wrought for the relief of his disciples, in stilling the storm, we had before (Mat 8:23, etc.); but it is here more fully related. Observe,

1. It was the same day that he had preached out of a ship, when the even was come, Mar 4:35. When he had been labouring in the word and doctrine all day, instead of re posing himself, he ex poseth himself, to teach us not to think of a constant remaining rest till we come to heaven. The end of a toil may perhaps be but the beginning of a toss. But observe, the ship that Christ made his pulpit is taken under his special protection, and, though in danger, cannot sink. What is used for Christ, he will take particular care of.

2. He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will.

3. They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing.

4. They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body.

5. The storm was so great, that the ship was full of water (Mar 4:37), not by springing a leak, but perhaps partly with the shower, for the word here used signifies a tempest of wind with rain; however, the ship being little, the waves beat into it so that it was full. Note, It is no new thing for that ship to be greatly hurried and endangered, in which Christ and his disciples, Christ and his name and gospel, are embarked.

6. There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm.

7. Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it,

When winds and waves assault my keel,

He doth preserve it, he doth steer,

Ev'n when the boat seems most to reel.

Storms are the triumph of his art;

Though he may close his eyes, yet not his heart.

He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. Note, Sometimes when the church is in a storm, Christ seems as if he were asleep, unconcerned in the troubles of his people, and regardless of their prayers, and doth not presently appear for their relief. Verily he is a God that hideth himself, Isa 45:15. But as, when he tarries, he doth not tarry (Hab 2:3), so when he sleeps he doth not sleep; the keeper of Israel doth not so much as slumber (Psa 121:3, Psa 121:4); he slept, but his heart was awake, as the spouse, Son 5:2.

8. His disciples encouraged themselves with their having his presence, and thought it the best way to improve that, and appeal to that, and ply the oar of prayer rather than their other oars. Their confidence lay in this, that they had their Master with them; and the ship that has Christ in it, though it may be tossed, cannot sink; the bush that has God in it, though it may burn, shall not consume. Caesar encouraged the master of the ship, that had him on board, with this, Caesarem vehis, et fortunam Caesaris - Thou hast Caesar on board, and Caesar's fortune. They awoke Christ. Had not the necessity of the case called for it, they would not have stirred up or awoke their Master, till he had pleased (Son 2:7); but they knew he would forgive them this wrong. When Christ seems as if he slept in a storm, he is awaked by the prayers of his people; when we know not what to do, our eye must be to him (2Ch 20:12); we may be at our wits' end, but not at our faith's end, while we have such a Saviour to go to. Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones, Mat 18:14.

9. The word of command with which Christ rebuked the storm, we have here, and had not in Matthew, Mar 4:39. He says, Peace, be still - Siōpa ,̇pephimōso - be silent, be dumb. Let not the wind any longer roar, nor the sea rage. Thus he stills the noise of the sea, the noise of her waves; a particular emphasis is laid upon the noisiness of them, Psa 65:7, and Psa 93:3, Psa 93:4. The noise is threatening and terrifying; let us hear no more of it. This is, (1.) A word of command to us; when our wicked hearts are like the troubled sea which cannot rest (Isa 57:20); when our passions are up, and are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Think not confusedly, speak not unadvisedly; but be still. (2.) A word of comfort to us, that, be the storm of trouble ever so loud, ever so strong, Jesus Christ can lay it with a word's speaking. When without are fightings, and within are fears, and the spirits are in a tumult, Christ can create the fruit of the lips, peace. If he say, Peace, be still, there is a great calm presently. It is spoken of as God's prerogative to command the seas, Jer 31:35. By this therefore Christ proves himself to be God. He that made the seas, can make them quiet.

10. The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. " How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?"Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill.

Lastly, The impression this miracle made upon the disciples, is here differently expressed. In Matthew it is said, The men marvelled; here it is said, They feared greatly. They feared a great fear; so the original reads it. Now their fear was rectified by their faith. When they feared the winds and the seas, it was for want of the reverence they ought to have had for Christ. But now that they saw a demonstration of his power over them, they feared them less, and him more. They feared lest they had offended Christ by their unbelieving fears; and therefore studied now to give him honour. They had feared the power and wrath of the Creator in the storm, and that fear had torment and amazement in it; but now they feared the power and grace of the Redeemer in the calm; they feared the Lord and his goodness, and it had pleasure and satisfaction in it, and by it they gave glory to Christ, as Jonah's mariners, who, when the sea ceased from her raging, feared the Lord exceedingly, and offered a sacrifice unto the Lord, Jon 1:16. This sacrifice they offered to the honour of Christ; they said, What manner of man is this? Surely more than a man, for even the winds and the seas obey him.

Barclay: Mar 4:24

In life there is always a balance. A man's getting will be determined by his giving.

(i) This is true of study. The more study a man is prepared to give to any subject, the more he will get from it. The ancient nation of the Parthians would never give their young men a meal until they had broken sweat. They had to work before they ate. All subjects of study are like that. They give pleasure and satisfaction in proportion to the effort that we are prepared to spend upon them. It is specially so in regard to the study of the Bible. We may sometimes feel that there are certain parts of the Bible with which we are out of sympathy; if we study these parts they will often be the very parts which end by giving us the richest harvest. A superficial study of a subject will often leave us quite uninterested whereas a really intensive study will leave us thrilled and fascinated.

(ii) It is true of worship. The more we bring to the worship of God's house the more we will get from it. When we come to worship in the house of God, there are three wrong ways in which we may come.

(a) We may come entirely to get. If we come in such a way the likelihood is that we will criticize the organist and the choir and find fault with the minister's preaching. We will regard the whole service as a performance laid on for our special entertainment. We must come prepared to give; we must remember that worship is a corporate act, and that each of us can contribute something to it. If we ask, not, "What can I get out of this service?" but, "What can I contribute to this service?" we will in the end get far more out of it than if we simply came to take.

(b) We may come without expectation. Our coming may be the result of habit and routine. It may be simply part of the time-table into which we have divided the week. But, after all, we should be coming to meet God, and when we meet him anything may happen.

© We may come without preparation. It is so easy to leave for the worship of God's house with no preparation of mind or heart at all because often it is a rush to get there at all. But it would make all the difference in the world, if, before we came, we were for a moment or two still and quiet and companied with God in prayer. As the Jewish Rabbis told their disciples: "They pray best together who first pray alone."

(iii) It is true of personal relationships. One of the great facts of life is that we see our reflection in other people. If we are cross and irritable and bad-tempered, we will probably find other people equally unpleasant. If we are critical and fault-finding, the chances are that we will find other people the same. If we are suspicious and distrustful, the likelihood is that others will be so to us. If we wish others to love us, we must first love them. The man who would have friends must show himself friendly. It was because Jesus believed in men that men believed in him.

Barclay: Mar 4:25

This may seem a hard saying; but the whole lesson of life is that it is inevitably and profoundly true.

(i) It is true of knowledge. The more a man knows the more he is capable of knowing. A man cannot enter into the riches of Greek literature before he has ploughed his way through Greek grammar. When he has the basic grammar still more will be given to him. A man cannot really get the best out of music until he learns something of the structure of a symphony. But when he possesses that knowledge still more and more loveliness will be given to him. It is equally true that unless a man is consistently bent on the task of increasing his knowledge such knowledge as he has will in the end be taken away from him. Many a man in his youth had a working knowledge of French at school and has now forgotten even the little that he knew because he made no attempt to develop it.

The more knowledge a man has the more he can acquire. And, if he is not always out to increase it, such knowledge as he has will soon slip from his grasp. The Jewish teachers had an oddly expressive saying. They said that the scholar should be treated like a young heifer--because every day a little heavier burden should be laid upon him. In knowledge we cannot stand still; we are gaining or losing it all the time.

(ii) It is true of effort. The more physical strength a man has, the more, within the limits of his body frame, he can acquire. The more he trains his body, the more his body will be able to do. On the other hand, if he allows his physical frame to grow slack and flabby and soft he will end by losing even the fitness that he had. We would sometimes do well to remember that our bodies belong to God as much as our souls. Many a man has been hindered from doing the work he might do because he has made himself physically unfit to do it.

(iii) It is so with any skill or craft. The more a man develops the skill of his hand, or eye, or mind, the more he is able to develop it. If he is content to drift along, never trying anything new, never adopting any new technique, he remains stuck in the one job with no progress. If he neglects his particular skill he will find in the end that he has lost it altogether.

(iv) It is so with the ability to bear responsibility. The more responsibility a man shoulders the more he can shoulder; the more decisions he compels himself to take the better he is able to take them. But if a man shirks his responsibilities, if he evades his decisions and vacillates all the time, in the end he will become a flabby, spineless creature totally unfitted for responsibility and totally unable to come to any decision at all. Again and again in his parables Jesus goes on the assumption that the reward of good work is still more work to do. It is one of the essential laws of life, a law which a man forgets at his peril, that the more he has won the more he can win, and that, if he will not make the effort, he will lose even that which once he had won.

Barclay: Mar 4:26-29

This is the only parable which Mark alone relates to us. The Kingdom of God really means the reign of God; it means the day when God's will will be done as perfectly in earth as it is in heaven. That is the goal of God for the whole universe. This parable is short but it is filled with unmistakable truths.

(i) It tells us of the helplessness of man. The farmer does not make the seed grow. In the last analysis he does not even understand how it grows. It has the secret of life and of growth within itself. No man has ever possessed the secret of life; no man has ever created anything in the full sense of the term. Man can discover things; he can rearrange them; he can develop them; but create them he cannot. We do not create the Kingdom of God; the Kingdom is God's. It is true that we can frustrate it and hinder it; or we can make a situation in the world where it is given the opportunity to come more fully and more speedily. But behind all things is God and the power and will of God.

(ii) It tells us something about the Kingdom. It is a notable fact that Jesus so often uses illustrations from the growth of nature to describe the coming of the Kingdom of God.

(a) Nature's growth is often imperceptible. If we see a plant every day we cannot see its growth taking place. It is only when we see it, and then see it again after an interval of time that we notice the difference. It is so with the Kingdom. There is not the slightest doubt that the Kingdom is on the way if we compare, not to-day with yesterday, but this century with the century which went before.

When Elizabeth Fry went to Newgate Prison in 1817 she found in the women's quarters three hundred women and numberless children crammed into two small wards. They lived and cooked and ate and slept on the floor. The only attendants were one old man and his son. They crowded, half naked, almost like beasts, begging for money which they spent on drink at a bar in the prison itself. She found there a boy of nine who was waiting to be hanged for poking a stick through a window and stealing paints valued at twopence. In 1853 the Weavers of Bolton were striking for a pay of 7 1/2 d. a day; and the miners of Stafford were striking for a pay of 2 shillings 6 d. per week.

Nowadays things like that are unthinkable. Why? Because the Kingdom is on the way. The growth of the Kingdom may, like that of the plant, be imperceptible from day to day; but over the years it is plain.

(b) Nature's growth is constant. Night and day, while man sleeps, growth goes on. There is nothing spasmodic about God. The great trouble about human effort and human goodness is that they are spasmodic. One day we take one step forward; the next day we take two steps back. But the work of God goes on quietly; unceasingly God unfolds his plan.

"God is working his purpose out, as year succeeds to year:

God is working his purpose out, and the time is drawing near--

Nearer and nearer draws the time--the time that shall surely be,

When the earth shall be filled with the glory of God as the

waters cover the sea."

© Nature's growth is inevitable. There is nothing so powerful as growth. A tree can split a concrete pavement with the power of its growth. A weed can push its green head through an asphalt path. Nothing can stop growth. It is so with the Kingdom. In spite of man's rebellion and disobedience, God's work goes on; and nothing in the end can stop the purposes of God.

(iii) It tells us that there is a consummation. There is a day when the harvest comes. Inevitably when the harvest comes two things happen--which are opposite sides of the same thing. The good fruit is gathered in, and the weeds and the tares are destroyed. Harvest and judgment go hand in hand. When we think of this coming day three things are laid upon us.

(a) It is a summons to patience. We are creatures of the moment and inevitably we think in terms of the moment. God has all eternity in which to work. "A thousand years in thy sight are but as yesterday when it is past or as a watch in the night." (Psa 90:4.) Instead of our petulant, fretful, irritable human hastiness we should cultivate in our souls the patience which has learned to wait on God.

(b) It is a summons to hope. We are living to-day in an atmosphere of despair. People despair of the church; they despair of the world; they look with shuddering dread on the future. "Man," said H. G. Wells, "who began in a eave behind a windbreak will end in the disease-soaked ruins of a slum." Between the wars Sir Philip Gibbs wrote a book in which he looked forward, thinking of the possibility of a war of poison gas. He said something like this. "If I smell poison gas in High Street, Kensington, I am not going to put on a gas-mask. I am going to go out and breathe deeply of it, because I will know that the game is up." So many people feel that for humanity the game is up. Now no man can think like that and believe in God. If God is the God we believe him to be there is no room for pessimism. There may be remorse, regret; there may be penitence, contrition; there may be heart-searching, the realization of failure and of sin; but there can never be despair.

"Workman of God! O lose not heart,

But learn what God is like,

And, in the darkest battle-field,

Thou shalt know where to strike.

"For right is right, since God is God,

And right the day must win:

To doubt would be disloyalty,

To falter would be sin."

© It is a summons to preparedness. If there comes the consummation we must be ready for it. It is too late to prepare for it when it is upon us. We have literally to prepare to meet our God.

If we live in patience which cannot be defeated, in hope which cannot despair, and in preparation which ever sees life in the light of eternity, we shall, by the grace of God, be ready for his consummation when it comes.

Barclay: Mar 4:30-32

There are in this parable two pictures which every Jew would readily recognize.

First, in Palestine a grain of mustard seed stood proverbially for the smallest possible thing. For instance, "faith as a grain of mustard seed," means "the smallest conceivable amount of faith." This mustard seed did in fact grow into something very like a tree. A traveller in Palestine speaks of seeing a mustard plant which, in its height, overtopped a horse and its rider. The birds were very fond of the little black seeds of the tree and a cloud of birds over a mustard plant was a common sight.

Second, in the Old Testament one of the commonest ways to describe a great empire was to describe it as a tree, and the tributary nations within it were said to be like birds finding shelter within the shadow of its branches (Eze 17:22; Eze 31:1; Dan 4:10; Dan 4:21). The figure of a tree with birds in the branches therefore stands for a great empire and the nations who form part of it.

(i) This parable says, Never be daunted by small beginnings. It may seem that at the moment we can produce only a very small effect; but if that small effect is repeated and repeated it will become very great. There is a scientific experiment to show the effect of dyes. A large vessel of clear water is taken and a little phial of dye. Drop by drop the dye is dropped into the clear water. At first it seems to have no effect at all and the water does not seem to be coloured in the least. Then quite suddenly the water begins to tinge with the colour; bit by bit the colour deepens, until the whole vessel is coloured. It is the repeated drops that produce the effect.

We often feel that for all that we can do, it is hardly worth while starting a thing at all. But we must remember this--everything must have a beginning. Nothing emerges full-grown. It is our duty to do what we can; and the cumulative effect of all the small efforts can in the end produce an amazing result.

(ii) This parable speaks of the empire of the church. The tree and the birds, we have seen, stand for the great empire and for all the nations who find shelter within it. The church began with an individual and it is meant to end with the world. There are two directions in which this is true.

(a) The church is an empire in which all kinds of opinions and all kinds of theologies can find a place. We have a tendency to brand as a heretic anyone who does not think as we do. John Wesley was the greatest example of tolerance in the world. "We think," he said, "and we let think." "I have no more right," he said, "to object to a man for holding a different opinion from mine than I have to differ with a man because he wears a wig and I wear my. own hair." Wesley had one greeting, "Is thy heart as my heart? Then give me thy hand!" It is good for a man to have the assurance that he is right, but that is no reason why he should have the conviction that everyone else is wrong.

(b) The church is an empire in which all nations meet. Once a new church was being built. One of its great features was to be a stained glass window. The committee in charge searched for a subject for the window and finally decided on the lines of the hymn,

"Around the throne of God in heaven

Thousands of children stand."

They employed a great artist to paint the picture from which the window would be made. He began the work and fell in love with the task. Finally he finished it. He went to bed and fell asleep but in the night he seemed to hear a noise in his studio; he went into the studio to investigate; and there he saw a stranger with a brush and a palette in his hands working at his picture. "Stop!" he cried. "You'll ruin my picture." "I think," said the stranger," "that you have ruined it already." "How's that?" said the artist. "Well," said the stranger, "you have many colours on your palette but you have used only one for the faces of the children. Who told you that in heaven there were only children whose faces were white?" "No one," said the artist. "I just thought of it that way." "Look!" said the stranger. "I will make some of their faces yellow, and some brown, and some black, and some red. They are all there, for they have all answered my call" "Your call?" said the artist. "Who are you?" The stranger smiled. "Once long ago I said, 'Let the children come to me and don't stop them, for of such is the Kingdom of Heaven'--and I'm still saying it." Then the artist realized that it was the Master himself, and as he did so, he vanished from his sight. The picture looked so much more wonderful now with its black and yellow and red and brown children as well as white.

In the morning the artist awoke and rushed through to his studio. His picture was just as he had left it; and he knew that it had all been a dream. Although that very day the committee was coming to examine the picture he seized his brushes and his paints, and began to paint the children of every colour and of every race throughout all the world. When the committee arrived they thought the picture very beautiful and one whispered gently, "Why! It's God's family at home."

The church is the family of God; and that church which began in Palestine, small as the mustard seed, has room in it for every nation in the world. There are no barriers in the church of God. Man made barriers and God in Christ tore them down.

Barclay: Mar 4:33-34

Here we have a short but perfect definition of both the wise teacher and the wise learner. Jesus suited his instruction to the ability of those who were listening to him. That is the first essential in wise teaching.

There are two dangers that the wise teacher must at all costs avoid.

(a) He must avoid all self-display. A teacher's duty is not to draw attention to himself but to draw attention to his subject. A love of self-display can make a man attempt to scintillate at the expense of truth. It can make him think more of clever ways of saying a thing than of the thing itself. Or, it can make him so desirous of displaying his own erudition that he becomes so obscure and elaborate and involved that the ordinary man cannot understand him at all. There is no virtue in talking over the head of an audience. As someone said, "The fact that a man shoots above the target only proves that he is a bad shot." A good teacher must be in love with his subject and not in love with himself.

(b) He must avoid a sense of superiority. True teaching does not consist in telling people things. It consists in learning things together. It was Plato's idea that teaching simply meant extracting from people's minds and memories what they already knew. The teacher who stands on a pedestal and talks down will never be successful. True teaching consists in sharing and discovering truth together. It is a joint exploration of the countries of the mind.

There are certain qualities which he who would teach must ever seek to acquire.

(a) The teacher must possess understanding. One of the great difficulties of the expert is to understand why the non-expert finds a thing so difficult to understand or to do. It is necessary for the teacher to think with the learner's mind and to see with the learner's eyes, before he can really explain and impart any kind of knowledge.

(b) The teacher must possess patience. The Jewish Rabbi Hillel laid it down, "An irritable man cannot teach," and insisted that the first essential of a teacher is that he must be even-tempered. the Jews laid it down that if a teacher found that his scholars did not understand a thing he must begin again without rancour and without irritation and explain it all over again. That is precisely what Jesus did all his life.

© The teacher must possess kindness. Jewish teaching regulations forbade all excessive punishment. Especially they forbade all punishment which would humiliate the scholar. The teacher's duty was always to encourage, and never to discourage. Anna Buchan tells how her old grandmother had a favourite phrase, "Never daunton youth." It is easy for the teacher to use the lash of his tongue on the pupil with the, limping mind; it is often a temptation to score a cheap triumph by making such a pupil the target of such sarcasms and witticisms as will make him a laughing-stock. The teacher who is kind will never do that.

This passage also shows us the wise learner. It gives us a picture of an inner circle to whom Jesus could really and fully explain things.

(a) The wise learner does not go away to forget. He goes away to think over what he has heard. He chews it over until he has finally digested it. Epictetus, the wise Stoic teacher, used to be grieved by some of his pupils. He said that men ought to use the philosophy they learned, not to talk about, but to live by. In a crude metaphor, he said that sheep do not vomit up the grass in order to show the shepherd how much they have eaten; they digest it and use it to produce wool and milk. The wise scholar goes away, not to forget what he has learned, and not to display what he has learned, but quietly to think it over until he has discovered what it means for life and for living for him.

(b) Above all, the wise learner seeks the master's company. After Jesus had spoken the crowds dispersed; but there was a little company who lingered with him and did not want to leave him. It was to them that he unfolded the meaning of everything. In the last analysis, if a man is a really great teacher, it is not so much the man's teaching that we wish to know, but the man himself. His message will always lie not so much in what he says as in what he is. The man who wishes to learn from Christ must company with Christ. If he does that he will win, not only learning, but life itself.

Barclay: Mar 4:35-41

The Lake of Galilee was notorious for its storms. They came literally out of the blue with shattering and terrifying suddenness. A writer describes them like this: "It is not unusual to see terrible squalls hurl themselves, even when the sky is perfectly clear, upon these waters which are ordinarily so calm. The numerous ravines which to the north-east and east debouch upon the upper part of the lake operate as so many dangerous defiles in which the winds from the heights of Hauran, the plateaux of Trachonitis, and the summit of Mount Hermon are caught and compressed in such a way that, rushing with tremendous force through a narrow space and then being suddenly released, they agitate the little Lake of Gennesaret in the most frightful fashion." The voyager across the lake was always liable to encounter just such sudden storms as this.

Jesus was in the boat in the position in which any distinguished guest would be conveyed. We are told that, "In these boats...the place for any distinguished stranger is on the little seat placed at the stern, where a carpet and cushion are arranged. The helmsman stands a little farther forward on the deck, though near the stern, in order to have a better look-out ahead."

It is interesting to note that the words Jesus addressed to the wind and the waves are exactly the same as he addressed to the demon-possessed man in Mar 1:25. Just as an evil demon possessed that man, so the destructive power of the storm was, so people in Palestine believed in those days, the evil power of the demons at work in the realm of nature.

We do this story far less than justice if we merely take it in a literalistic sense. If it describes no more than a physical miracle in which an actual storm was stifled, it is very wonderful and it is something at which we must marvel, but it is something which happened once and cannot happen again. In that case it is quite external to us. But if we read it in a symbolic sense it is far more valuable. When the disciples realized the presence of Jesus with them the storm became a calm. Once they knew he was there fearless peace entered their hearts. To voyage with Jesus was to voyage in peace even in a storm. Now that is universally true. It is not something which happened once; it is something which still happens and which can happen for us. In the presence of Jesus we can have peace even in the wildest storms of life.

(i) He gives us peace in the storm of sorrow. When sorrow comes as come it must, he tells us of the glory of the life to come. He changes the darkness of death into the sunshine of the thought of life eternal. He tells us of the love of God. There is an old story of a gardener who in his garden had a favourite flower which he loved much. One day he came to the garden to find that flower gone. He was vexed and angry and full of complaints. In the midst of his resentment he met the master of the garden and hurled his complaints at him. "Hush!" said the master, "I plucked it for myself." In the storm of sorrow Jesus tells us that those we love have gone to be with God, and gives us the certainty that we shall meet again those whom we have loved and lost awhile.

(ii) He gives us peace when life's problems involve us in a tempest of doubt and tension and uncertainty. There come times when we do not know what to do; when we stand at some cross-roads in life and do not know which way to take. If then we turn to Jesus and say to him, "Lord, what wilt thou have me to do?" the way will be clear. The real tragedy is not that we do not know what to do; but that often we do not humbly submit to Jesus' guidance. To ask his will and to submit to it is the way to peace at such a time.

(iii) He gives us peace in the storms of anxiety. The chief enemy of peace is worry, worry for ourselves, worry about the unknown future, worry about those we love. But Jesus speaks to us of a Father whose hand will never cause his child a needless tear and of a love beyond which neither we nor those we love can ever drift. In the storm of anxiety he brings us the peace of the love of God.

Constable: Mar 3:7--6:7

III. The Servant's later Galilean ministry 3:7--6:6a

There are some structural similarities between 1:14-3:6 and 3:7-6:6a. The beginnings and endings of these two sections are similar. The first section describes Jesus' ministry in Galilee before the religious leaders determined to kill Him, and the second shows His ministry after that decision. That decision is the basis for the division of Jesus' Galilean ministry into an earlier and a later stage.

Constable: Mar 3:20--4:35

B. The increasing rejection of Jesus and its result 3:20-4:34

As Jesus' ministry expanded, so did rejection of Him as God's anointed servant. Mark documented the increasing rejection that Jesus experienced (3:20-35) and then showed that Jesus taught the multitudes in parables as a result (4:1-34).

Constable: Mar 4:1-34

2. Jesus' teaching in parables 4:1-34

This is the first of three extended teaching sessions that Mark recorded (cf. 7:1-23; 13:3-37). The three parables in this section describe the character of the messianic kingdom.

Parables are illustrations that teach truth by comparisons (Gr. parabole, lit. "something thrown alongside"). Some are long stories, but others are short similes, metaphors, analogies, or proverbial sayings (cf. 2:19-20, 21, 22; 3:24-25, 27). The popular definition that a parable is an earthly story with a heavenly meaning is essentially accurate as far as it goes. The use of parables for teaching was a common rabbinic device that Jesus adopted and used with great skill.

Constable: Mar 4:10-29

Jesus' explanations to His disciples 4:10-29

This section of Mark's account records Jesus' words to His disciples that the multitudes did not hear.

Constable: Mar 4:21-25

The parable of the lamp 4:21-25 (cf. Luke 8:16-18)

Jesus' statements in this pericope appear throughout the other Gospels. Verse 21 occurs in Matthew 5:15 and in Luke 11:33. Verse 22 is in Matthew 10:26 and in Luke 12:2. Verse 24 appears in Matthew 7:2 and in Luke 6:38. Verse 25 is also in Matthew 13:12 and 25:29 as well as in Luke 19:26. This phenomenon does not mean that this pericope lacks authenticity. It means that Jesus frequently used these expressions at other times during His teaching ministry as well as here. He was an itinerant preacher, and itinerant preachers often use the same messages with the same or similar words with different audiences.

4:21 Jesus continued his address to the inquiring disciples (cf. vv. 10-20). The lamp would have been a small clay dish with the edges pinched up to form a spout. A small piece of fabric typically hung over the spout from the body of the lamp serving as a wick. These household lamps usually held only a teaspoon or two of oil and rested on pieces of wood or plaster protruding from a wall. The basket was a common container that held about a peck (one-quarter bushel).

The lamp seems to represent the illumination that Jesus had just given about the purpose of the parables and the meaning of the parable of the soils. He did not want His disciples to conceal what He had just told them but to broadcast it. In His day this involved revelation about the impending kingdom particularly. In the wider sphere of application it would include all that God has revealed (cf. Ps. 119:105).

Another interpretation sees Jesus as the light that His disciples were not to conceal.¹¹⁰ Jesus elsewhere spoke of Himself as the light of the world (John 8:12). Nevertheless in this context the light seems to represent revelation. Light has both metaphorical meanings in Scripture.

4:22 The former verse expressed a parable. This one explained a literal reality. As a principle, people do not hide precious things forever. They only conceal them temporarily, and then they bring them out into view. If they remain hidden forever, they are virtually lost. People conceal them to protect them from others who would abuse and misappropriate them. For example, people who own expensive jewelry or art treasures may keep them locked up for safe keeping part of the time, but they display them publicly at other times. Keeping them locked up privately all the time is a misuse of their purpose.

The disciples should not conclude that because God had previously hidden the characteristics about the kingdom that Jesus was revealing He wanted them to remain unknown. The time had come to proclaim them publicly.

"The kingdom of God, as embodied in Jesus' Person and ministry, was now a veiled revelation to those without, but He intended that later it should receive a glorious manifestation through the ministry of His followers."¹¹¹

4:23 What Jesus had told the multitudes (v. 9) He now repeated specifically for His disciples. They could hear. They needed to use that ability by paying attention to what Jesus had just said.

4:24 The disciples needed to consider carefully what Jesus was telling them. The degree to which they gave heed to what He said would be the degree to which they would profit from it. God would graciously bless attentive disciples with even greater benefit than the effort they expended in heeding His words. Their blessing would be disproportionately large.

4:25 If a person works hard to obtain something good, he or she normally receives other good things in addition. If a disciple pays attention to and assimilates the revelation God has given, God will increase his or her capacity to understand and appropriate more revelation. However this principle works the other way too. The person who does not use his or her ability to understand and respond to God's revelation appropriately loses that ability. The disciples needed to use their understanding of Jesus and the kingdom by proclaiming the gospel or they would lose their ability and their understanding. This is a call for disciples to continue growing (cf. 2 Pet. 3:18, the key verse of that epistle).

Constable: Mar 4:26-29

The parable of the seed growing by itself 4:26-29

Since this parable supplements the parable of the soils, it appears that Jesus addressed it to the multitudes (cf. vv. 1-9). Mark is the only evangelist who recorded this part of the discourse. Each parable to the multitudes illuminated an aspect of the messianic kingdom.

The identity of the man in the parable is secondary, though in view of the former parable he represents Jesus and His disciples. The significant element is how the seed grows. In the former parable the seed represented the good news about the kingdom, and it means the same thing here.

The seed enters into the ground and grows mysteriously, without the continuing work of the sower. God causes it to grow. Farmers know the conditions that help or hinder plant growth, but they do not fully understand the growth process nor can they cause growth. Only God can do that. The earth itself appears to cause plants to grow automatically as they move through the various stages from germination to maturity. Jesus stressed this fact by putting the Greek word automate ("by itself") in the emphatic first position in the sentence. Finally the sower, who had played no visible role in the growth of the crop, returned to the field as its reaper.

This parable would have encouraged the disciples to realize that the preaching of Jesus and their own preaching in anticipation of the kingdom would bear fruit in time. God would cause the seed that they planted in the ears and minds of many to germinate into new life and to grow. Growth of the believing community would increase, though no one could really explain why it was growing except that God was responsible for it (cf. Matt. 16:18). Eventually there would be a harvest of the crop when God, the ultimate sower, saw that the time was right. Probably this refers to the end of the messianic kingdom. The parable bridges history from the initial time of sowing in Jesus' day culminating in the harvest at the end of the messianic (millennial) kingdom.

Another interpretation of this parable views it as describing growth within individual believers.¹¹² The problem with this view is the identity of the kingdom of God. Other interpreters see it as picturing the mysterious appearing of the messianic kingdom at the time of harvest.¹¹³ However the emphasis in the parable is on the growth of the seed, not the harvest of the crop. A third view takes the period of growth to be the inter-advent age with the harvest occurring when Jesus returns to establish His kingdom on earth.¹¹⁴ This view limits the parable to the "mystery form" of the kingdom. I find nothing in the text to justify interpreting the kingdom as the Old Testament predicted it as the mystery form of the kingdom. I believe that when Jesus said the kingdom of heaven (or God) was similar to something what He described included the messianic (millennial) kingdom. It did not just represent the inter-advent age leading up to its beginning.

Constable: Mar 4:30-32

The parable of the mustard seed 4:30-32 (cf. Matt. 13:31-32; Luke 13:18-19)

The third and last parable that Mark recorded Jesus giving to the multitudes stressed the contrast between the kingdom's insignificant beginnings and its final impressively large size. When Jesus came declaring that the kingdom of heaven was at hand, He began preparations for the inauguration of the kingdom. He planted the seed. That beginning was a very inauspicious one. Even though Jesus had a popular following, He had few disciples who followed Him faithfully. Nonetheless this parable assured the multitudes that the kingdom would one day be impressively large. The Old Testament predicted that it would cover the earth and incorporate Gentiles as well as Jews (Ps. 2; Ezek. 17:22-24; 31:6; Dan. 4:12; et al.). The final form of the kingdom is at the end of the kingdom, not at its beginning when Jesus comes at His second coming to begin it. The parable describes the kingdom, not the church (all genuine Christians) and not Christendom (all professing Christians).

The beginnings of the kingdom were small and discouraging. Jesus experienced rejection and left this world as an apparent failure. Nevertheless God will eventually establish the kingdom that the Old Testament prophets and Jesus predicted as a worldwide organization that will dominate all aspects of life. This hope encourages believers, especially believers who are suffering for their faith. We can press on knowing that our labor in spreading the gospel is not in vain.

"The example of the mustard seed should prevent us from judging the significance of results by the size of the beginnings."¹¹⁵

Constable: Mar 4:33-34

The summary conclusion 4:33-34 (cf. Matt. 13:34-35)

Some of the other parables Jesus taught that day included the following that Matthew recorded. He taught the parable of the weeds (Matt. 13:24-30, 36-43), and the parable of the yeast hidden in the meal (Matt. 13:33) to the multitudes. He also taught the parables of the hidden treasure (Matt. 13:44), the pearl (Matt. 13:45-46), the dragnet (Matt. 13:47-50), and the householder (Matt. 13:52) to the disciples.

Mark concluded his account of Jesus' kingdom parables by explaining Jesus' purpose and approach in teaching this way. These were only a few of the parables Jesus used to correct popular erroneous ideas about the kingdom. The parables were similar to bait for the multitudes. They kept them seeking what Jesus had to offer, which included revelation of Himself as the God-man. When seekers came to follow Jesus as disciples, He explained the true characteristics of His kingdom more clearly to prepare them for it.

The three parables Mark chose to record reveal three important facts about the kingdom. The parable of the soils shows that there will be a variety of responses to the good news about the kingdom. The parable of the seed growing by itself teaches that the good news will bring forth fruit by itself. The parable of the mustard seed reveals that though the word is small it will eventually produce something very large and beneficial.

When we proclaim the gospel today, we are announcing good news about the kingdom. I do not mean that the gospel of the kingdom that John the Baptist, Jesus, and Jesus' first disciples preached is the same as the gospel of God's grace that we preach. They focused specifically on the Messiah's kingdom as imminent. We focus on trusting in the Messiah. Nevertheless, just as their gospel included the importance of trusting in the Messiah so ours includes the importance of preparing for the messianic kingdom. At least it should. The coming messianic kingdom should be an important factor in the thinking, motivation, and proclamation of modern disciples of Jesus (cf. Matt 6:10).

Constable: Mar 4:35--6:7

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

In spite of demonstrations of supernatural power, the multitudes continued to miss seeing who Jesus really was. This section presents more evidence of Jesus' identity (4:35-5:43) and the failure of those who knew Him best to really understand who He was (6:1-6a).

Constable: Mar 4:35--6:1

1. The demonstrations of Jesus' power 4:35-5:43

There are four miracles in this section. Jesus authenticated His words (vv. 1-34) with His works (4:35-5:43). He demonstrated power over nature, demon possession, illness, and death.

Constable: Mar 4:35-41

The stilling of a storm 4:35-41 (cf. Matt. 8:18, 23-27; Luke 8:22-25)

Many unique features of Mark's narrative indicate that it came from an eyewitness account, probably Peter. These include mention of "that day" (v. 35), "as He [Jesus] was" and the other boats (v. 36), the stern and the cushion (v. 38), and the rebuke, terror, and bewilderment of the disciples (vv. 38, 41).

4:35-36 Jesus and the disciples would have been crossing from the west to the east side of the lake (cf. 5:1). Fewer people lived on the east side. Evidently Jesus wanted to get away from the multitudes that had given Him no rest all that day (3:20-4:34) and before. Mark normally did not give precise time designations. Probably he did so here to impress the reader with Jesus' extreme busyness that moved Him to withdraw temporarily.

4:37-38 The Sea of Galilee was susceptible to sudden violent storms because of its geography.

"The atmosphere, for the most part, hangs still and heavy, but the cold currents, as they pass from the west, are sucked down in vortices of air, or by the narrow gorges that break upon the lake. Then arise those sudden storms for which the region is notorious."¹¹⁶

Jesus was probably sleeping on a seat at the stern of the boat that had a cushion on it. The fact that Jesus could sleep in such a storm reflects His physical exhaustion, another indication of His full humanity. This is the only place where Matthew, Mark, and Luke recorded Jesus sleeping, though He slept at other times, of course.

Mark alone recorded the disciples' rebuke. It was inappropriate because of who Jesus was. However the disciples did not fully appreciate who He was yet. They did not like the fact that Jesus appeared to be unconcerned about their safety. Note the contrast between the disciples' anxiety and Jesus' lack of concern.

"It was a cry of distrust, but one often matched by believers today in difficult circumstances when they feel that the Lord has forsaken them."¹¹⁷

4:39-40 Mark is the only evangelist who recorded the words Jesus spoke. Jesus addressed His creation as His child, and it responded accordingly. The wind ceased and the waves calmed down.

"In the calming of the storm (4:35-41) his rebuke' of the wind and muzzling' of the waves are phrased in the language of exorcism, recalling the power of God over chaos at creation. Both episodes are effected solely by the word."¹¹⁸

"In Mark's story the sea is a place of chaos and destruction as well as of instruction and fellowship."¹¹⁹

Jesus expressed disappointment that the disciples had not demonstrated more mature faith (cf. 7:18; 8:17-18, 21, 32-33; 9:19). "Timid" (NASB, Gr deiloi) means fearful. "No faith" meant no trust in Him on this occasion. They did not yet realize that Jesus was God who controls nature (cf. Ps. 89:8-9; 104:5-9; 106:8-9; 107:23-32).

". . . Jesus anticipates comprehension on the part of the disciples and they exhibit a profound lack thereof. The upshot is that conflict erupts between Jesus and the disciples, and nowhere is this more apparent than in a series of three boat scenes and two feeding miracles, with the miracles interspersed among the boat scenes."¹²⁰

4:41 The disciples now became more fearful than they had been when the wind and waves were swamping their boat. The Greek words Mark used, ephobethesan phobon, describe respectful awe that people feel in the presence of supernatural power (cf. 16:8). They had seen Jesus perform many healings and exorcisms, but this was a new revelation of the extent of His authority. Still they did not understand who He really was as is clear from their question.

This story should encourage all Jesus' disciples with the knowledge that He can control the natural circumstances of life, including its storms, and keep them safe. This would have been a comforting revelation to Mark's original readers in their persecutions.

College: Mar 4:1-41

MARK 4

C. JESUS TEACHES IN PARABLES (4:1-34)

There are two chapters in Mark that focus on Jesus' teaching. Chapter 13 contains his private teaching to the disciples concerning the destruction of Jerusalem and the second coming. Chapter 4:1-34 is a " sampler" of his public teaching in parables. It contains the parable of the Sower, the parable of the Growing Seed, and the parable of the Mustard Seed. Since Mark used the term " parable" to refer to various figurative sayings (cf. 3:23), he would also include the sayings in vv. 21-25 as parables. V. 35 suggests that this parable section is all from one day of teaching.

There has been and continues to be significant discussion and debate over the proper principles for interpreting Jesus' parables. In the twentieth century interpreters have rightly turned away from the allegorizing interpretations that characterized previous centuries, although many also correctly conclude that there are allegorical elements in many of the parables. Mark's account of Jesus' interpretation of the parable of the Sower (vv. 14-20) clearly indicates that the parables may contain allegorical elements. However, it is important not to " allegorize" the parables and give them meanings that neither Jesus nor Mark would have had in mind. In general, we should acknowledge those allegorical elements that are clearly present in the story and its context, but remain skeptical of further allegorization. For example, the church father Augustine erred in his allegorizing of the parable of the Good Samaritan in which he taught that the man going down to Jericho represented Adam, the priest and the Levite represented the Old Testament Law, the Samaritan represented Christ, the inn represented the church, and the innkeeper represented Paul.

1. The Parable of the Sower (4:1-9)

¹ Again Jesus began to teach by the lake. The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water's edge. ² He taught them many things by parables, and in his teaching said: ³" Listen! A farmer went out to sow his seed. ⁴ As he was scattering the seed, some fell along the path, and the birds came and ate it up. ⁵ Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. ⁶ But when the sun came up, the plants were scorched, and they withered because they had no root. ⁷ Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. ⁸ Still other seed fell on good soil. It came up, grew and produced a crop, multiplying thirty, sixty, or even a hundred times."

⁹ Then Jesus said, " He who has ears to hear, let him hear."

The longest and most allegorical parables in Mark are the Sower and the Tenants (12:1-12). The Sower is the only Markan parable with a detailed explanation (4:14-20). I will reserve comments on the interpretation of the story for vv. 14-20.

1-2. The setting for Jesus' teaching recalls (" again" ) Mark 3:7-10. With immense crowds following him and trying to touch him, it was convenient for him to teach from a boat. The crowd could gather on the land and listen. Jesus used parables for reasons that are discussed later in the chapter. Apparently, the parable was his primary mode of teaching (see 4:34).

3-8. The opening word, " Listen!" , corresponds to the concluding comment in v. 9: " He who has ears to hear, let him hear." Jesus is not trying to get the crowd to stop talking. He is calling for understanding. He wants the audience to do more than simply hear words. His meaning is similar to a parent who tells a child, " Now I want you to listen to what I am saying."

The story fits primitive agricultural practices in which a sower casts the seed on the ground. The first three soil types are fairly easily understood even by modern city dwellers. The yield of the fourth soil type needs some clarification. The thirty, sixty, and one hundred-fold yield were quite remarkable by ancient standards. The seeds produced thirty, sixty, and one hundred times the number sowed. According to the careful research of Robert McIver, yields of four or five-fold would have been typical. Gen. 26:12 says that Isaac reaped one hundred-fold, but only because the Lord blessed him to become rich. Jesus' audience would have been amazed at such high yields.

9. Jesus urges his listeners to hear with understanding. The same saying is found in v. 23. V. 24, " Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you," could be viewed as Jesus' own commentary on this saying.

2. The Purpose of the Parables (4:10-12)

¹⁰ When he was alone, the Twelve and the others around him asked him about the parables. ¹¹ He told them, " The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables ¹² so that,

" 'they may be ever seeing but never perceiving,

and ever hearing but never understanding;

otherwise they might turn and be forgiven!' ^a"

^a 12 Isaiah 6:9,10

Most Bible readers think of the parables as aids to understanding, as stories which use the familiar to teach about the unfamiliar. They are surprised to read that Jesus spoke in parables so that some of his listeners would not be able to understand. It is true that Jesus called upon his listeners to listen and understand (see 4:3, 9, 23). But it is also true that these appeals were for those with " ears to hear." Some of Jesus' listeners were spiritually deaf.

10. This is the first of many indications that the disciples, even the twelve, often failed to understand Jesus. In some ways the parables are easier for us to understand than they were for their original hearers. We know more than they did about Jesus' identity and intentions.

11-12. It is not clear what " the secret (musthvrion, mystçrion; Matt 13:11 and Luke 8:10 say secret s ) of the kingdom of God" means. The most common view of Mark's meaning is that it is the secret that the kingdom of God was dawning in Jesus. If so, then in Matthew and Luke the secret s may be multiple elements bound up with this basic concept.

" Those on the outside" surely include the opponents of Jesus (3:6, 22, 30), and might be basically limited to them. For them the parables are meant to conceal the message so that they would not understand, turn, and be forgiven. The words of v. 12 come from Isa 6:9-10 where the Lord gave Isaiah a mission of wrath against his disobedient child, Israel. Part of Jesus' mission was also one of divine recompense.

3. The Interpretation of the Sower (4:13-20)

¹³ Then Jesus said to them, " Don't you understand this parable? How then will you understand any parable? ¹⁴ The farmer sows the word. ¹⁵ Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. ¹⁶ Others, like seed sown on rocky places, hear the word and at once receive it with joy. ¹⁷ But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. ¹⁸ Still others, like seed sown among thorns, hear the word; ¹⁹ but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful. ²⁰ Others, like seed sown on good soil, hear the word, accept it, and produce a crop - thirty, sixty or even a hundred times what was sown."

13. The questions Jesus asked about the Sower and the other parables may imply that Jesus thought the Sower was one of the easier parables to understand or, less probably, that he considered understanding the Sower to be foundational for understanding the others.

14-20. The primary point of the Sower parable is to encourage people to hear the word, accept it, and let it bear fruit in their lives. The reactions of the seed in the four types of soil represent different ways in which people receive the word of God. Like the seed on the path which the birds ate, some people never respond to the word. Satan turns them against it from the beginning. A second group is like the seed that fell on rocky ground. They initially receive the word, but they do not have much depth. They fall away at the first sign of trouble or persecution. Like the seed sown among thorns, the third group receives the word, but spiritual thorn bushes - " the worries of this life, the deceitfulness of wealth, and the desire for other things" - choke it out.

Only the fourth group, the good soil group, bears fruit. Fruit bearing may represent the life of discipleship, the outcome of obedience to the word. As documented in the above comments on v. 8, the yield Jesus proposed is exceptionally high by ancient standards. Wherever the word takes hold and stays in a life, that life is changed enormously.

In addition to the purpose of exhorting those who listen to hear and accept the word, the great outcome of the fourth soil may indicate that Jesus was also seeking to encourage those who sow (like his disciples). Many hearers may not receive the word, or may quickly fall away, but those who sow may rest assured that the word will bear great fruit in many lives.

4. The Parable of the Lamp (4:21-23)

²¹ He said to them, " Do you bring in a lamp to put it under a bowl or a bed? Instead, don't you put it on its stand? ²² For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open. ²³ If anyone has ears to hear, let him hear."

The parable of the Lamp does not fit the modern definition of a parable, but it does fit Mark's understanding. As noted above, Mark 3:23 exemplifies the Gospel writers' use of the term to apply to any figurative saying.

The sayings in vv. 21-25 are extraordinarily difficult to understand. Some of them occur in other contexts in Matthew or Luke (Matt 7:2; 10:26; 25:29; Luke 6:38; 12:2; 19:26), but of course the same saying may have differing meanings in different contexts. What is needed in interpreting Mark is close attention to the context of Mark 4. One important consideration is the question of Jesus' audience for vv. 21-25. Even though the NIV translation " he continued" in v. 24 obscures the parallel, in the Greek text both v. 21 and v. 24 begin " And he was saying to them." Vv. 10-13 suggest that " them" means the disciples in private rather than the crowds. It clear from vv. 33-34 that at some point in the chapter Jesus returns to addressing the crowds. I take that to be in v. 26 with the parable of the Seed Growing Secretly.

Another contextual clue to understanding vv. 21-25 is also partially obscured by the NIV. In the Greek text both v. 22 and v. 25 begin with " for," which suggests that in each pair of sayings (vv. 21-22 and 24-25) the second saying is meant to explain the first. Even though the explanatory sayings are somewhat parabolic themselves, the fact that Jesus offers an explanation supports the understanding (see the previous paragraph) that these sayings were addressed to the disciples in private. Vv. 33-34 say that Jesus' method was to teach in parables and explain everything privately to his disciples.

21. It is not difficult to understand the literal meaning of this one sentence parable. Lamps are put on lamp stands to provide light. People do not bring in lamps in order to hide their light under a bowl (the Greek term [movdion, modion ] refers to a bowl or basket used to measure a peck of grain) or a bed. The problem is to decide what the lamp stands for.

22. The opening " for" (gavr, gar ) indicates that this saying is explanatory. The lamp stands for something which is hidden or concealed, but is meant to be disclosed and brought out into the open. It is often suggested that the lamp refers to the kingdom of God as it is present in the ministry of Jesus. The lesson would be that even though the kingdom in its present state during Jesus' ministry seems hidden or obscure, it will be brought out into the open in the future.

The context, however, suggests another understanding. If vv. 21-22 are directed to the disciples in the context of their question about the meaning of the parables, then the lamp may refer to the meaning of Jesus' parabolic teaching. Although Jesus teaches in a form that obscures his message for those outside (vv. 11-12), his message is meant to be made known and will be made known to the disciples through his explanations. His message is not meant to be hidden under a bowl or a bed, but set up on a lamp stand as a source of light.

23. See the comments on v. 9.

5. The Parable of the Measure (4:24-25)

²⁴" Consider carefully what you hear," he continued. " With the measure you use, it will be measured to you - and even more. ²⁵ Whoever has will be given more; whoever does not have, even what he has will be taken from him."

24-25. As explained in the introductory comments on vv. 21-22, these verses also seem to be private teaching to the disciples. In this case the parable of the Measure is introduced by a non-parabolic explanatory comment (" Consider carefully what you hear" ) and followed by a parabolic explanatory comment (see again the introductory comments on vv. 21-22 for the observation that in the Greek text v. 25 begins with the word " for" [gavr, gar ], which indicates that it is an explanatory comment on v. 24).

The parable is about how one hears the parables. It fits well the context which has explained that the parables are meant to conceal the message from those outside, but that those inside have been given the secret to understanding. The difference between those outside and those inside is the measure they give in the way they hear the parables. The disciples who consider carefully what they hear will be given more. They even receive private explanations (vv. 13-20, 33-34). But " those on the outside" do not listen discerningly and the parables are meant to obscure the message to them. They have no knowledge of Jesus' meaning and are not supposed to. The saying in v. 25 can be considered in economic terms: " The rich get richer and the poor get poorer." Jesus is speaking of the economics of spirituality. Those who are open to his teaching will learn more, those who are spiritually obstinate will never learn.

6. The Parable of the Growing Seed (4:26-29)

²⁶ He also said, " This is what the kingdom of God is like. A man scatters seed on the ground. ²⁷ Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. ²⁸ All by itself the soil produces grain - first the stalk, then the head, then the full kernel in the head. ²⁹ As soon as the grain is ripe, he puts the sickle to it, because the harvest has come."

I have argued above that with the two last parables Mark returns to Jesus' public teaching. In both cases Jesus says that the parables are about the kingdom of God.

26-28. Apparently, the seed is the kingdom. The bottom line is that the seed will produce. The kingdom of God dawning in Jesus' ministry is like seed which will grow into a full field to be harvested. It will become a great kingdom ready for the judgment.

The last words of v. 27 (" though he does not know how" ) and the first word of v. 28 (aujtomavth, automatç, " all by itself" ) may add their own special significance. Their meaning may be that it does not matter whether those who observe or participate in Jesus' ministry can visualize or understand the development of the kingdom. The maturation of the kingdom is God's work.

29. The conclusion of the parable adds a reference to judgment. The use of harvesting as an image for judgment has Old Testament precedents (Joel 3:12-13). In Matt 13:39-43 (in connection with another parable of the kingdom) Jesus uses harvesting as an image for the final judgment.

7. The Parable of the Mustard Seed (4:30-32)

³⁰ Again he said, " What shall we say the kingdom of God is like, or what parable shall we use to describe it? ³¹ It is like a mustard seed, which is the smallest seed you plant in the ground. ³² Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade."

30. The Mustard Seed parable is also about the kingdom of God.

31-32. Once again the kingdom is represented as a growing seed. The mustard seed was known for its tiny size (cf. Matt 17:20). The shrub it produces is not huge (c. 8-10 feet high), but the point lies in the contrast. Jesus assures his listeners that the kingdom will achieve greatness. This parable speaks to either supporters or detractors who might view what they saw in Jesus' ministry as inappropriate for the great kingdom of God.

8. Teaching in Parables (4:33-34)

³³ With many similar parables Jesus spoke the word to them, as much as they could understand. ³⁴ He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything.

These verses indicate that Jesus' standard procedure was to teach in parables. " As they were able to hear it" indicates that he sought to use parables so as to be understood by those who had ears to hear. He taught according to their ability to understand. Just as parables had the ability to conceal the word (vv. 11-12), so they also had the ability to reveal it (vv. 3, 9, 23, 33). In addition to his public teaching in parables, Jesus gave private explanations to his disciples. (If Mark had recorded all of these, the need for some of the above comments would be considerably lessened.)

D. JESUS' AUTHORITY OVER NATURE, DEMONS, DISEASE, AND DEATH (4:35-5:43)

Mark follows his " sampler" of Jesus' teaching in parables with a " sampler" of Jesus' miraculous powers. The next four stories portray Jesus' authority over nature, demons, disease, and death. At the end of the first of these miracles, the disciples ask " Who is this? Even the wind and the sea obey him!" The following stories add more dimensions to the question: even a legion of demons obey him; a severely ill woman was healed by touching his garment; he raised a young girl from the dead. " Who is this?" This section of Mark is his best overview of the range of Jesus' miraculous power. It underscores what the reader already knows about Jesus' identity. He is the Christ, the Son of God.

Furthermore, these stories provide important lessons on discipleship. The first, third, and fourth focus attention on the importance of faith and the need to overcome fear. Faith and fear are directly contrasted in each of these three stories. Discipleship involves faith, and faith overcomes fear. The second story, the Gerasene demoniac, contains a similar contrast in a less overt way.

1. Authority Over Nature (4:35-41)

³⁵ That day when evening came, he said to his disciples, " Let us go over to the other side." ³⁶ Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. ³⁷ A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. ³⁸ Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, " Teacher, don't you care if we drown?"

³⁹ He got up, rebuked the wind and said to the waves, " Quiet! Be still!" Then the wind died down and it was completely calm.

⁴⁰ He said to his disciples, " Why are you so afraid? Do you still have no faith?"

⁴¹ They were terrified and asked each other, " Who is this? Even the wind and the waves obey him!"

This is the first of three scenes in Mark (4:35-41; 6:45-52; 8:13-21) in which the disciples have a special learning experience with Jesus while crossing the Sea of Galilee. The lake was one place where Jesus and the disciples could be alone - although in this first instance, there were other boats with them (4:36).

35-36. The teaching segment in vv. 1-34 must have taken place on the western shores of the lake. Jesus' request to go to the other side may be motivated by a desire to retreat from the crowds, as in 6:31-32. They set out in the evening.

37-39. The storm that arose must have been a major storm to strike fear into even experienced Galilean fishermen. Yet Jesus was able to calm the storm by his command. Although it cannot be seen in the NIV translation, Jesus' rebuking of the wind in 4:39 is reminiscent of his rebuking of a demon in 1:25. In both cases Mark describes Jesus' comments as " rebuking" (ejpitimavw, epitimaô) and in both cases Jesus says " Be silent!" (fimavw, phimoô). Not only did the wind cease, but there was a great calm on the lake.

40-41. Most readers probably find the disciples' fear understandable. Jesus did not. If they had had faith, they would not have been afraid. Presumably he meant faith in his identity as the Christ, the Son of God. If they knew who it was that accompanied them in the boat, they would not have feared death in the waves. The last verse underscores the fact that they did not know Jesus' true identity. They were now filled with a new kind of fear or terror - awe at the marvelous power of Jesus. In the four miracles of 4:35-5:43, Mark seeks to lead the reader into deeper faith and less fear.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 4:4-25

LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision B.
PARABLE OF THE SOWER.
^aMATT. XIII. 3-23; ^bMARK IV. 3-25; ^cLUKE VIII. 5-18.

   ^aBehold,  ^c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it]: ^b4 And it came to pass, as he sowed, some seed {aseeds} fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. {athem:} [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.]  ^b5 And other {aothers} fell upon the rocky places, con the rock; bwhere it {athey} bhad not much earth; and straightway it {athey} bsprang up, because it {athey} bhad no deepness of earth:  6 and when the sun was risen, it was {athey were} bscorched; and because it {athey} bhad no root, it {athey} withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] ^b7 And other {aothers} bfell among {aupon camidst} bthe thorns, and the thorns grew up, cwith it, band [329] choked it, {athem:} band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others {cother} bfell into {aupon} bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. {asome a hundredfold, some sixty, some thirty.} [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] ^cAs he said these things, he cried [a method of emphasis rarely employed by Jesus],  ^b9 And he said,  ^a9 He that {^bWho} hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.]  10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve  ^c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.]  11 And he answered and said unto them, Unto you is given to know the mysteries {bis given the mystery} aof the kingdom of heaven, {bof God:} abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know (1Co 2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word "mystery" in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation -- Col 1:26, 1Ti 3:16, Mat 11:25, Mat 11:26, Rev 17:5, Dan 2:47.]  ^a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.]  13 Therefore speak I to them in parables:  ^b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; {cthat seeing they may not see, and hearing they may not understand.} abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them.  ^a14 And unto them is fulfilled the prophecy of Isaiah [Isa 6:9, Isa 6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:  15 For this people's heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat 13:12. The people saw Christ's miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah's teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.]  16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.]  17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah's ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come -- 1Pe 1:10-12.]  ^b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.]  ^a18 Hear then ye the parable of the sower.  ^c11 Now the parable is this: The seed is the word of [332] God.  ^b14 The sower soweth the word.  15 And these {cthose} bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved.  ^a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God's word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher's voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.]  ^b16 And these {cthose} bin like manner are they that are sown upon the rocky places, {crock} bwho, when they have heard the word, straightway receive it {cthe word} with joy;  ^b17 and they {cthese} bhave no root in themselves, but endure {cwho believe} for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away.  ^a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it;  21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.]  ^b18 And others are they that are sown {cwhich fell} among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.  ^a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] ^b20 And those are they that were sown upon {^c15 And that in} the good ground; these are such as in an honest and good heart, having heard {bhear} cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold.  ^a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first (Act 18:17). Peter and Mark for a time exemplified the second (Mar 14:66-72, Act 12:25, Act 13:13, Act 15:37-39). The rich ruler and Demas represent the third (Mat 19:22, 2Ti 4:10), as does also Judas Iscariot. Cornelius and the Beræans (Act 10:33, Act 17:11) show us examples of the fourth.] ^b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand?  ^c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat 5:15. See page 235.]  ^b22 For there is nothing hid, save that it should be manifested; {cthat shall not be made manifest;} bneither was anything made secret, but that it should come to light. {cthat shall not be known and come to light.}  ^b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord's design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.]  24 And he said unto them, ^cTake heed therefore how {bwhat} ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever {bhe that} hath, to him shall be given: cand whosoever {bhe that} hath not, from him shall be taken away even that which he hath. {cwhich he thinketh he hath.} [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear -- things carnal or spiritual -- and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]

[FFG 329-336]

McGarvey: Mar 4:26-29

LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision C.
PARABLE OF THE SEED GROWING ITSELF.
^bMARK IV. 26-29.

   ^b26 And he said, So is the kingdom of God, as if a man should cast seed upon the earth;  27 and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. [In the kingdom of grace, as well as in the kingdom of nature, we are laborers together with God. As preachers, teachers, or friends we sow the seed of the kingdom and God brings it to perfection (1Co 3:6-9). The seed here spoken of, being wheat or barley, needed no cultivation, and hence the planter let it alone, and did not know how it grew, whether fast or slow, or even whether it grew at all.]  28 The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear.  29 But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come. [Truth, spoken, lies hidden in the human breast, and we do not see its earliest stages of its development, but as it proceeds toward perfection, it becomes step by step more visible. In both fields the sower has little to do with the field between the time of sowing and reaping. In the spiritual field, however, it is well to keep sowing until the grain shows signs of sprouting.]

[FFG 336]

McGarvey: Mar 4:30-34

LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision E.
PARABLES OF THE MUSTARD SEED AND LEAVEN.
^aMATT. XIII. 31-35; ^bMARK IV. 30-34.

   ^a31 Another parable set he before them, saying,  ^b30 And he said, How shall we liken the kingdom of God? or in what parable shall we set it forth? [These questions are intended to emphasize the superior excellence of the kingdom.]  31 It ^aThe kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: ba grain of mustard seed, which, [337] when it is sown upon the earth, though aindeed bit be {ais} bless than all the seeds that are upon the earth [that is, the smallest of all the seeds that are sown in a garden], abut  ^b32 yet when it is sown, groweth up, and awhen it is grown, it is {bbecometh} greater than all the herbs, and putteth out great branches; aand becometh a tree [in Palestine it attains the height of ten feet], so that the birds of the heaven come and bcan lodge under the shadow thereof. ain the branches thereof. [This parable sets forth the smallness of the beginning of the kingdom, and the magnitude of its growth.]  33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened. [In Oriental housekeeping, yeast is not preserved in a separate form. A piece of leavened dough saved over from the last baking is added to the new dough to ferment it. Three measures contained the quantity usually taken for one baking. Leaven represents the quickness, quietness, thoroughness, and sureness with which gospel truth diffuses itself through human society. A woman is named because baking was part of her household duty.]  34 All these things spake Jesus in parables unto the multitudes;  ^b33 And with many such parables spake he the word unto them, as they were able to hear it [that is, as they had leisure or opportunity to listen];  34 and without a parable spake he not {anothing} unto them [that is, he used nothing but parables on that occasion, for both before and after this he taught without parables]:  35 that it might be fulfilled which was spoken through the prophet [at Psa 78:2 which is usually attributed to Asaph, who is called a seer (2Ch 29:30). His teaching typified that of Christ], saying, I will open my mouth in parables; I will utter things hidden from the foundation of the world. [Jesus fulfilled this prophecy in a notable manner, being the only teacher in history distinguished in any marked degree by the use of parables.] bbut privately to his own disciples he expounded all things. [338]

[FFG 337-338]

McGarvey: Mar 4:35-41

LV.
JESUS STILLS THE STORM.
(Sea of Galilee; same day as last section)
^aMATT. VIII. 18-27; ^bMARK IV. 35-41; ^cLUKE VIII. 22-25.

   ^b35 And that day, {cone of those days,} bwhen the even was come [about sunset], awhen Jesus saw great multitudes about him, he gave commandment to depart unto the other side. {bhe saith unto them, Let us go over unto the other side.} [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.]  ^a19 And there came a scribe [Literally, one scribe. The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples], and said unto him, Teacher, I will follow thee whithersoever thou goest.  20 And Jesus saith unto him, The foxes have holes [caves, dens], and the birds of the heaven have nests; but the Son of [341] man [Daniel's name for the Messiah -- Dan 7:10-13] hath not where to lay his head. [This scribe had heard the wonderful parables concerning the kingdom. He, like all others, expected an earthly kingdom and sought to have a place in it. Jesus so replied as to correct his false expectations.]  21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. [This disciple must have been one of the twelve, for these only were required to follow Jesus (Mar 3:14). It may have been James or John, whose father, Zebedee, almost certainly died before Jesus did. He may have just heard of his father's death. *]  22 But Jesus saith unto him, Follow me; and leave the dead to bury their own dead. [Let the spiritually dead bury the naturally dead. This was a very exceptional prohibition, intended to show not that it was ordinarily wrong to stop for burying the dead, but wrong when in conflict with a command from Jesus. God bids us recognize the claims of filial duty, but rightfully insists that our duties toward him are superior to those due our parents.]  ^c22 Now it came to pass that he entered into a boat, himself and his disciples;  ^a23 And when he was entered into a boat, his disciples followed him. cand he said unto them, Let us go over unto the other side of the lake: and they launched forth.  ^b36 And leaving the multitude, they take him with them, even as he was, in the boat. [They took Jesus without any preparation for the journey. The crowd, doubtless, made it inconvenient to go ashore to get provisions.] And other boats were with him. [The owners of these boats had probably been using them to get near to Jesus as he preached. They are probably mentioned to show that a large number witnessed the miracle when Jesus stilled the tempest.]  ^c23 But as they sailed he fell asleep. [knowing his labors during the day, we can not wonder at this]:  ^b37 And there ariseth cand there came down ba great storm of wind, con the lake;  ^a24 And, behold, [342] there arose a great tempest in the sea, insomuch that the boat was covered with the waves: band the waves beat into the boat, insomuch that the boat was now filling. cand they were filling with water, and were in jeopardy. [These storms come with great suddenness. See M^cGarvey's "Lands of the Bible," page 519.]  ^b38 And {abut} bhe himself was in the stern, asleep on the cushion [The cushion was the seat-cover, which, as Smith remarks, was probably "a sheepskin with the fleece, which, when rolled up, served as a pillow." The stern was the most commodious place for passengers. The tossing ship has been accepted in all ages as a type of the church in seasons of peril]:  ^a25 And they came to him, and awoke him, {bthey awake him,} and say unto him, {asaying,} Save, Lord; we perish. ^cMaster, master, we perish. ^bTeacher, carest thou not that we perish? [There was a babble of confused voices, betraying the extreme agitation of the disciples.]  39 And he awoke, ^aThen he arose, and rebuked the winds, {bwind,} aand the sea; cand the raging of the water; band said unto the sea, Peace, be still. cand they ceased, ^bAnd the wind ceased, and there was a great calm. [In addressing the winds and waves Jesus personified them to give emphasis to his authority over them. The calm showed the perfection of the miracle, for the waves of such a lake continue to roll long after the winds have ceased.]  ^c25 And he said unto them, Where is your faith? ^bWhy are ye yet fearful? have ye not yet faith? ^aO ye of little faith? [They had little faith or they would not have been so frightened; but they had some faith, else they would not have appealed to Jesus.]  ^b41 And they feared exceedingly, ^cAnd being afraid they athe men marvelled, band said one to another, csaying one to another, ^aWhat manner of man is this, that even the winds and the sea obey him? ^cWho then is this, that he commandeth even the winds, and the water, and they obey him? [Jesus' complete lordship over the realm of nature made his disciples very certain of his divinity.] [343]

   * I do not concur in this statement. -- P. Y. P.

[FFG 341-343]

Lapide: Mar 4:1-41

CHAPTER 4

1 The parable of the sower, 14 and the meaning thereof. 21 We must communicate the light of our knowledge to others. 26 The parable of the seed growing secretly, 30 and of the mustard seed. 35 Christ stilleth the tempest on the sea.

Ver. 10. And when He was alone : Gr. καταμόνας, Vulg. singularis, solitary, by Himself.

The twelve that were with Him asked Him. The Greek, Syriac, and Arabic have with the twelve, meaning that the seventy disciples, who, with the twelve Apostles, were followers of Jesus, asked Him what was the meaning of the parable of the Sower.

Ver. 21. Doth a candle come in, i.e., is it brought into a house, to be put under a bushel or under a bed? That it should be hidden under a vessel? No! but that it should be exposed publicly, and give light to all. Christ signified by this parable that it was not His will that the mysteries of this parable and the other doctrines of the Gospel should be concealed and hidden, but that His disciples should unfold them in their time, and communicate to others who at that time were not able to receive them. It was His will that they should publish and preach them openly. This is plain from what follows.

Ver. 22. For there is nothing hid which shall not be made manifest; neither was it made secret, but that it may come abroad. This is the Greek and Latin reading. Although the doctrine of the Gospel and My deeds and words are as yet hidden and secret, I do not wish them always to remain so. At the proper time they must be openly proclaimed by you, 0 My disciples. So SS. Jerome and Bede. This is what Christ says in S. Matt. x. 27, What I say unto you in darkness, that speak ye in light, &c.

Ver. 24. And He said unto them, Take heed what ye hear. The meaning, says Euthymius, is, "Attend to the things which ye hear of Me, that ye may understand them, and commit them to memory, that when the proper time shall arrive ye may communicate them to others." And He assigns the reason, which, as Theophylact says, is, "That none of My words may escape you." Hear Bede, "He teaches us carefully to hear His words, in such manner that we should carefully digest them in our hearts, and be able to bring them forth for the hearing of others."

In what measure you shall mete, it shall be measured to you again, and more shall be given to you. He means, if ye largely and copiously communicate and preach My doctrine to others, I also will copiously impart to you more understanding and greater wisdom, grace, and glory, as a recompense and reward to you. Thus fountains, the more they pour out above, the more they receive from below. Therefore, let preachers, teachers, and catechists learn from this promise of Christ, that the more pains they bestow in teaching others, the more grace and wisdom they will receive from Christ themselves, according to the words, "He that soweth sparingly shall reap also sparingly, and he that soweth in blessings," i.e., abundantly, "shall reap also in blessings" (2Co 9:6), Vulg.

Ver. 25. For he that hath, to him shall be given; and he that hath not, that also which he hath shall be taken away from him. Hath, that is, uses, and shows that he hath by using. For such a one hath indeed, but he who useth not a gift or grace hath it but in name. This is what theologians say, that he who uses his grace hath it in a second act; but he who uses it not hath it only in the first act, that is, in power and possession. The meaning therefore is, he who, by study or by imparting to others, uses learning given him by God, an increase of learning shall be given; but from him who uses not his learning, shall God take it away.

Ver. 26. And He said, So is the kingdom of God, as if a man should cast seed into the earth. This is another parable, different from that of the Sower, which precedes it. Both, however, are taken from seed, but differently applied and explained. Moreover, by the seed, as SS. Chrysostom and Bede rightly explain, both here and in S. Mat 13, is signified evangelical doctrine. By the field, hearers ; by the harvest, the end of the world, or each one's death, is meant.

Ver. 27. And should sleep, that is to say, the sower, and rise, night and day, and the seed should spring and grow up whilst he knoweth not. Some refer the words rise night and day to the seed; meaning that the seed should germinate, it knoweth not how, that is, like a man sleeping. More obviously, S. Chrysostom, Theophylact, Maldonatus, and others refer the words to the sower, so that night pertains to the word sleep, day to the word rise. The meaning is, As the husbandman who has sowed is sleeping idly in the night, and is employed in various occupations during the day, and thinks not about the seed, that seed is germinating by its own innate force, and is growing up whilst the husbandman knoweth it not. So also it puts forth first the blade, then the ear, and then the full corn in the ear. So, too, in the same manner is the doctrine and preaching of the Gospel. They were sown by Christ and His Apostles, that is, they were preached from small beginnings. But by degrees they grew insensibly into the mature and mighty harvests of the faithful, whilst Christ was, as it were, sleeping in heaven, and permitting the Jews and unbelieving nations and tyrants to rise up against His Apostles, and persecute and kill them. It increases, I say, and propagates itself gradually, until it fills the world, when, the harvest being ripe, the corn, i.e., the elect, shall be gathered into the granary of heaven.

By this parable, then, is signified the power of the Gospel, which by degrees has pervaded the whole world, and is converting it to Christ. Tacitly, also, it is signified that preachers of the Gospel must not glory in their preaching, as though they by it were converting the world. For, as the Apostle saith, "Neither he that planteth is anything, nor he that watereth, but God that giveth the increase (1Co 3:7). Christ further intimates that preachers ought not to be downcast if they see small and tardy fruits of their preaching, because God will, by the few converted by them, gradually convert many more. So S. James, by means of seven, or, as some say, by nine, whom he converted in Spain, converted the whole country.

Ver. 28. For the earth of itself bringeth forth fruit; first the blade, then the ear, afterwards the full corn in the ear. Arabic, Because the earth alone bringeth forth fruit;. . . afterwards the ear is filled, and when the fruit is perfect, then the sickle is applied, because it is harvest. Thus, in like manner, by the preaching of the Gospel, the faith of Christ and His Church grew by various degrees of increase.

Moraliter : Expositors adapt these three expressions, blade, ear, full corn, to a threefold increment of virtues and merits. For the earth of our heart germinates, first, the blade, when it conceives good desires; secondly, the ear, when it proceeds to earnest working; thirdly, the grain, when it brings the works of virtue to full maturity and perfection. Theophylact says, " The blade is the beginning of good ; the ear is when we resist temptations; the fruit is perfect work."

Hear S. Gregory ( Hom. 15 , in Ezek.), "To produce the blade is to hold the first tender beginning of good. The blade arrives at perfection when virtue conceived in the mind leads to advancement in good works. The full corn fructifies in the ear when virtue makes such great progress that it has its perfect work."

Christ here intimates that the Apostles, and those who work for the conversion of souls, ought with long-suffering to await the fruit of their labours, as husbandmen do. They ought to cherish those who are tender in the faith, and gradually lead them on to the height of virtue by teaching, admonishing, and exercising them. Let no one, therefore, says Bede, who is beheld to be of good purpose in the tenderness of his mind, be despised, because the fruit takes its rise from the blade, and becomes corn.

Symbolically : The Scholiast says the blade was in the law of nature, the ear in the law of Moses, the fruit in the Gospel.

Ver. 29. And when the fruit is brought forth, immediately he pulleth in the sickle. Greek, όταν δὲ παραδω̃ ό καρπός, that is, when indeed the fruit has brought itself forth ; for fruit is here in the nominative case. The Syriac has, when it has become fat ; Arabic, when it is perfect. This is a Hebraism, for in Hebrew verbs in the conjugation Hitpael have a passive, or reflex, signification, by which the agent receives the action in himself, so that the agent is the same as the recipient of the action. Wherefore some codices read, when the fruit has produced itself. Otherwise Maldonatus explains, "When the fruit, that is, the seed itself, which was the fruit of former seed, shall have brought forth, that is to say, other seed from itself."

Ver. 33. And with many such parables He spake the word unto them, as they were able to hear it, that is, as they were worthy to hear, as Maldonatus says, from Bede and Euthymius. More simply and plainly, Theophylact and Franc. Lucas explain with such, i.e., common and easy parables, which all could understand, not with what was abstruse; so that they might take in their literal drift, and perceive that there was something heavenly and divine lying beneath the surface, although they did not comprehend each particular. Thus, by what was known of the parable they were stirred up by Christ to investigate what lay hid.

Ver. 36. As He was in the ship. The disciples took up Christ upon the deep sea, that they might cross over it with Him; Christ, I say, as He was in the ship, namely, sitting and teaching the people standing on the shore. This is plain from ver. 1, for afterwards it appears that He changed His position, sleeping in the ship. It marks the ready obedience of the disciples, and in turn Christ's facile accommodation of Himself to their promptitude, that He might escape the tumult of the thronging multitude. The Syriac translates, when He was in he ship ; the Arabic, they took Him up in the ship.

And there were other ships with Him. It happened by the counsel of God that the many persons who were carried in those ships should be spectators and witnesses of the miracle very shortly to be wrought by Christ, namely, the appeasing the tempest. (top)

Commentary -- Other

Contradiction: Mar 4:34

51. Did Jesus say everything openly (John 18:20) or did he speak secretly to his disciples (Mark 4:34, Matthew 13:10-11)?

(Category: misunderstood the historical context)

The reason people say that Jesus contradicts himself about saying things secretly or not, especially in relation to parables, is due to a lack of textual and cultural contextualising.

This answer requires significant background information, some of which I hope to give briefly here.

Firstly, what is a parable? It is a story given in order to clarify, emphasize or illustrate a teaching, not a teaching within itself. Jesus was a Jewish Rabbi. In Rabbinical literature there are approximately 4000 parables recorded. It was thought by Rabbis to be good practice to divide their instruction of the people into three parts, the latter third typically being two parables representative to the first two thirds. Jesus carries on in this tradition with just over one third of his recorded instruction being in the form of parables. He drew upon a wealth of images that the Israelis of his day knew, using common motifs such as plants, animals etc. Therefore the point of each of Jesus' parables was clear to all the listeners, which can be seen from the Gospels too. Parables were so rich and also so subtle that not only could they drive home a clear and simple point to the ordinary listener, but the scholars could turn them over and over in their mind, deriving greater and greater meaning from them. So, Jesus often expanded on the meaning of a parable to his disciples, his close students, in response to their inquiry or to instruct them further as any Jewish Rabbi would.

This can be seen from reading Mark 4:34 in context. For it says, "With many similar parables Jesus spoke the word to them [the crowds], as much as they could understand. He did not say anything to them without using a parable [to clarify, emphasize or illustrate the teaching]. But when he was alone with his own disciples he explained everything [taught them more, for they could understand more than the crowds]." Mark 4:33-34.

Therefore parables were not secret teachings. They are not esoteric knowledge given only to the initiated. It makes no sense (nor has any historical basis) to say that Jesus went around confusing people. He went around in order to teach and instruct people. So when Jesus was asked while on trial in court (John 18:20) about his teaching, he says something to the words of "I taught publicly - everyone heard my words. You know I taught. I did not teach in secret." He was right.

As all this is true, what are these "secrets of the kingdom of heaven" which Jesus speaks of? The only 'secret' ("the mystery hidden for long ages past, but now revealed and made known through the prophetic writing by the command of the eternal God, so that the nations might believe and obey him" (Romans 16:25-26) is that Jesus is Lord!

This secret was that Jesus' mission was foretold by the prophets, that he was the fulfillment of these prophecies and the greatest revelation that would ever be given to mankind. His words were not only for the saving of people, but also for the judging of people because they were "ever hearing but never understanding, ever seeing but never perceiving" (Matthew 13:14) as many of the hearers of the parables were unwilling to repent and submit to God.

Many people enjoyed Jesus' teaching, came for the nice moral discourses and the excellent parables, but not many followed him as the cost was too great (see Luke 9:57-61, 14:25-27, 33). But it was these things his disciples were beginning to understand because they truly followed Jesus. The secrets of the kingdom of heaven is what he said to his disciples following (and explaining) Matthew 13:10-11:

"But blessed are your eyes because they see, and your ears because they hear [unlike the crowds]. For I tell you the truth, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it" [as they did not live during the lifetime of Jesus - all the prophets were before him].

The secret is Jesus is Lord, Jesus is king, Jesus is Messiah, Jesus is the one all the prophets spoke of, the salvation of mankind, God's greatest revelation, the Alpha and the Omega (Revelation 21:6-8, 22:12-16), the only way to be right with God (John 3:36, Romans 6:23).

Evidence: Mar 4:31

Skeptics claim that this verse is an error: " The mustard seed average size is approximately 1.0 millimeter in diameter. The basil seed average is .5 millimeter, the daisy seed is .4 millimeter, the lavender seed is .35 millimeter. Obviously these three seeds are smaller than the mustard seed." However, the mustard seed in Israel was less than .35 millimeters. We can know this as absolute fact, because here we have the Maker of the mustard seed telling us so. See Joh 1:3 .

Evidence: Mar 4:41

For the Holy Spirit’s role in salvation, see Joh 16:8-11 footnote.

Introduction / Outline

Robertson: Mark (Book Introduction)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

JFB: Mark (Book Introduction)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Outline)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 4 (Chapter Introduction)

Overview

Mar 4:1, The parable of the sower, Mar 4:14. and the meaning thereof; Mar 4:21, We must communicate the light of our knowledge to others; Mar 4:26, The parable of the seed growing secretly; Mar 4:30, and of the mustard seed; Mar 4:35, Christ stilleth the tempest on the sea.

Poole: Mark 4 (Chapter Introduction)

CHAPTER 4

MHCC: Mark (Book Introduction)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 4 (Chapter Introduction)

(v. 1-20) The parable of the sower.

(Mar 4:21-34) Other parables.

(Mar 4:35-41) Christ stills the tempest.

Matthew Henry: Mark (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 4 (Chapter Introduction)

In this chapter, we have, I. The parable of the seed, and the four sorts of ground (Mar 4:1-9), with the exposition of it (Mar 4:10-20), and the application of it (Mar 4:21-25). II. The parable of the seed growing gradually, but insensibly (Mar 4:26-29). III. The parable of the grain of mustard-seed, and a general account of Christ's parables (Mar 4:30-34). IV. The miracle of Christ's sudden stilling a storm at sea (Mar 4:35-41).

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 4 (Chapter Introduction)

Teaching In Parables (Mar_4:1-2)

From Earth To Heaven (Mar_4:3-9)

The Mystery Of The Kingdom (Mar_4:10-12)

The Harvest Is Sure (Mar_4:13-20)

The Light Which Must Be Seen (Mar_4:21)

The Truth Which Cannot Be Suppressed (Mar_4:22-23)

The Balance Of Life (Mar_4:24)

The Law Of Increase (Mar_4:25)

The Unseen Growth And The Certain End (Mar_4:26-29)

From Small To Great (Mar_4:30-32)

The Wise Teacher And The Wise Scholar (Mar_4:33-34)

The Peace Of The Presence (Mar_4:35-41)

Constable: Mark (Book Introduction)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Book Introduction)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV