Mark 4
MCGARMark 4:1-3
(Beside the Sea of Galilee.)
M 1-3; M 1, 2; L 4. [It is possible that Matthew here refers to the house mentioned at . If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so] [By the Sea of Galilee.] [that the multitudes might be better able to see and hear him] [While Jesus had used parables [328] before, this appears to have been the first occasion when he strung them together so as to form a discourse. Parable comes from the Greek which means, “I place beside” in order to compare. It is the placing of a narrative describing an ordinary event in natural life beside an implied spiritual narrative for the purpose of illustrating the spiritual.] [FFG 328-329]
Mark 4:4-25
(Beside the Sea of Galilee.)
M 3-23; M 3-25; L 5-18. [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] [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.] [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.] [329] [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.] [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.] [a method of emphasis rarely employed by Jesus] [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.] [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] [Their questions show that as yet parables were unusual.] [] [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know . [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– , , , , , .] [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.] [ , ] [331] [The language here is an elaboration of the thoughts contained in the . 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.] [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] [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– .] [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.] [332] [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.] [333] [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.] [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.] [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 . Peter and Mark for a time exemplified the second . The rich ruler and Demas represent the third , as does also Judas Iscariot. Cornelius and the Beræans show us examples of the fourth.] [A passage similar to this is found at .
See .] [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.] [Most of this passage has been explained just [335] above. See . 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]
Mark 4:26-29
(Beside the Sea of Galilee.)
M 26-29. [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 . 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.] [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]
Mark 4:30-34
(Beside the Sea of Galilee.)
M 31-35; M 30-34. [These questions are intended to emphasize the superior excellence of the kingdom.] [337] [that is, the smallest of all the seeds that are sown in a garden] [in Palestine it attains the height of ten feet] [This parable sets forth the smallness of the beginning of the kingdom, and the magnitude of its growth.] [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.] [that is, as they had leisure or opportunity to listen] [that is, he used nothing but parables on that occasion, for both before and after this he taught without parables] [at which is usually attributed to Asaph, who is called a seer . His teaching typified that of Christ] [Jesus fulfilled this prophecy in a notable manner, being the only teacher in history distinguished in any marked degree by the use of parables.] [338] [FFG 337-338]
Mark 4:35-41
(Sea of Galilee; same day as last section) M 18-27; M 35-41; L 22-25. [about sunset] [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.] [Literally, one scribe. The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples] [caves, dens] [341] [Daniel’s name for the Messiah– ] [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.] [This disciple must have been one of the twelve, for these only were required to follow Jesus . 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. ] [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.] [They took Jesus without any preparation for the journey.
The crowd, doubtless, made it inconvenient to go ashore to get provisions.] [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.] [knowing his labors during the day, we can not wonder at this] [342] [These storms come with great suddenness. See McGarvey’s “Lands of the Bible,” page 519. [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] [There was a babble of confused voices, betraying the extreme agitation of the disciples.] [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.] [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.] [Jesus’ complete lordship over the realm of nature made his disciples very certain of his divinity.] [343]
[FFG 341-343]