From: Over 50 Interpreters Explain the Gospel of
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Roland H. Worth, Jr. © 2013
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CHAPTER 4:
4:1 Translations
WEB: Again he
began to teach by the seaside. A great multitude was gathered to him, so that
he entered into a boat in the sea, and sat down. All the
multitude were on the land by the sea.
Young’s: And again
he began to teach by the sea, and there was gathered unto him a great
multitude, so that he, having gone into the boat, sat in the sea, and all the
multitude was near the sea, on the land,
Conte (RC): And again,
he began to teach by the sea. And a great crowd was gathered to him, so much so
that, climbing into a boat, he was seated on the sea. And the entire crowd was
on the land along the sea.
4:1 And He began again to teach.
From Matthew 13:1 we learn that this was “the same day” of the
teaching just given in the last chapter.
It is not strange, then, that when the day's teaching was over, He was
so wearied as to sleep amidst the noise of the tempest and the confusion on
shipboard (Vs. 38). [45]
by the sea side. The
Prior to this occasion,
Mark mentions three [other occasions], when Jesus was beside the sea (Mark
And there was gathered unto Him a great multitude. However
much He might set on edge the religious authorities of the day, the average
Jewish believer retained an interest in hearing what He had to say. Although religious leaders are supposed
to be more knowledgeable, spiritually sensitive, and alert. to
greater religious insight, the simple truth is that in many cases the greater
receptivity is found on “the other side” of the pulpit. [rw]
So that He entered
into a ship, and sat in the sea.
For His resorting to the boat
no reason is apparent besides the sufficient one of a desire to escape the
crowd and be able to address them at better advantage. There is no ground for imagining that He
wished to be safe from attack, after His exciting words, recorded most fully in
Matthew 12. He used the boat before to
escape the crowd, but now as a pulpit. [23]
And the whole multitude was by the sea on the land. The
unusual format did not discourage them in the least; they stayed to hear what
would be said. [rw]
4:2 Translations
WEB: He taught
them many things in parables, and told them in his teaching,
Young’s: and he
taught them many things in similes, and he said to
them in his teaching:
Conte (RC): And he
taught them many things in parables, and he said to them, in his doctrine:
4:2 And He taught them many things by parables. The parabolic form of teaching is pleasant to
listen to; it is easily retained in the memory; it stimulates thought, each man
being left to find an interpretation for himself; and it avoids the
offensiveness of direct
rebuke. To the crowd Jesus speaks only
of the sower in the fields, and makes no explicit
reference to Himself or to them. [37]
This was a new
system of teaching. For some months He
had taught directly. But as He found
that this direct teaching was met in some quarters with unbelief and scorn, He
abandoned it for the less direct method of the parable. [39]
many things by parables. Of which only samples are
preserved, even by Matthew, and still fewer in the book before us, showing that
the writer's aim was not to furnish an exhaustive history, but to illustrate
by examples the ministry of Christ. [3]
parables. The word "parable" is derived from
a Greek word signifying "to compare together," and denotes a
similitude taken from a natural object, to illustrate a spiritual or moral
subject. [24]
and said unto them in His doctrine [teaching, NKJV]. “Bridging
language” to introduce the readers to some of what He had to say and to impress
upon them that this was the particular occasion it was said. Also, if any had any difficulty with the
concept of what a “parable” was, to show them by actual illustration what was
meant. [rw]
In depth:
Why did Jesus use parables [44]? The answer to this question is given in
Mark 4:10-12 and Matthew 13:10-16. With
these statements should be compared Mark
(1) That Jesus used the parable because it
enabled Him to present truth in a veiled form.
This permitted Him to teach in public in such a way as not to be
misunderstood and, in private, to explain His thought to His disciples.
(2) That Jesus did not wish the crowds to join
Him so long as their "hearts were gross” (Mark
(3) That Jesus thus expected that some day these
“hidden” truths would be revealed. It is
a fact that a man will remember indefinitely a truth he does not understand if
it is put into the form of a story. Some
day, when he is ready for the truth, he sees it in the story he has remembered
so long.
(4) That the kingdom thus had its "mystery” (Mark
In depth:
How are parables to be interpreted [45]? From Christ's own explanations and from a
careful comparison of His parables, we may deduce the following rules for their
interpretation:
(1) The scope or chief point of the parable must
be kept in view. This is often evident
in the parable itself or may be learned from the context, from some
introductory remark, or from a conclusion drawn from it.
(2) That solution is to be adopted which is most
exhaustive of the points or facts in the parable and at the same time is in
accordance with its ascertained scope.
(3) Such particulars as are meant to fill out the
narrative, or belong incidentally to the object of the similitude, are not to
be pressed for a meaning in the exposition.
(4) Regard must be had, in the interpretation, to
other parts of Scripture; or, as theologians say, “the analogy of faith must be
observed." For, since all Scripture
is the word of one Spirit, the figurative parts such as the parables must not
have a meaning put upon them that contradicts other plain teachings.
4:3 Translations
WEB: "Listen!
Behold, the farmer went out to sow,
Young’s: 'Hearken,
lo, the sower went forth to sow;
Conte (RC): "Listen.
Behold, the sower went out to sow.
4:3 Hearken (Listen, NKJV)! This is given by Mark alone. it forms no part of the parable, but was
uttered, doubtless, in a loud and impressive tone, to gain both the eyes and
ears of the crowd upon the shore, and fix their attention upon what He was
about to say. It is, therefore, another
instance of the graphic style of this writer.
[45]
Behold, there went out. The expression implies that the
sower did not sow near his own
house, or in a garden fenced or walled, but went forth into the open country. [8]
a sower. The
parable is commonly called the parable of the Sower. It might properly be designated the parable
of the Soils; for the main message is suggested by the different kinds of soil
upon which the sower is said to cast his seed. [14]
The agricultural people
to whom He spoke were familiar with the scene described, and would readily take
in the simple story of the parable, however dull might be their apprehension as
to its deeper spiritual meaning. [45]
to sow. The seed belongs to the sower--it
is Christ's. Luke expressly calls it
"his seed" (Luke 8:5). [31]
Contemporary
application: A pastor, a preacher,
is a workman hired and sent out to sow the field of God; that is, to instruct
souls in the truths of the gospel. This
workman sins: (1) When, instead of going to the field,
he absents himself from it. (2) When he
stays in the field, but does not sow.
(3) When he changes his master's
seed, and sows bad instead of good. (4)
When he [decides] to cast it on the highway. Is this not what they do who love to preach
only before those they call people of fashion, very little disposed to profit
by the Divine word?20
In depth:
The impact of shared environment upon Jesus' choice of subject matter
for parables [8]. The scenery
round the lake doubtless suggested many of the details of the parables.
(1) The vast multitude "out of every
city" (Luke 8:4);
(2) from the fishing
boat;
(3) patches of corn fields with the trodden
pathway running through them, the rocky ground protruding here and there, the
thorn growing in the midst of the waving wheat, the rich soil;
(4) the mustard tree;
(5) the fishermen plying
amidst the marvelous shoals of fish, the drag net or hauling net (Matthew
(6) the women and children employed in picking
out from the wheat the tall, green stalks, called tares [in] our version;
(7) the countless flocks
of birds, aquatic fowls by the lake-side, partridges and pigeons, hovering over
the rich plain.
4:4 Translations
Weymouth: As he sows, some of the seed falls by the way-side, and the
birds come and peck it up.
WEB: and it happened,
as he sowed, some seed fell by the road, and the birds came and devoured it.
Young’s: and it
came to pass, in the sowing, some fell by the way, and the fowls of the heaven
did come and devour it;
Conte (RC): And while he
was sowing, some fell along the way, and the birds of the air came and ate it.
4:4 And
it came to pass, as he sowed.
Not while he was involved in some
other farmer duty, but this one in particular.
[rw]
some fell by the wayside. i.e., on the hard trodden road
or pathway that led through or along side of the field he was sowing. [45]
The hard surface does
not admit the seed: you might as well
scatter seed on a wooden table, or a pavement, or a mirror. The seed may be of the finest quality, but
for all the purposes of sowing you might as well sprinkle pebbles or shot. It represents that hearing which manages to
keep the word entirely outside. [37]
and the fowls of the air came and devoured it up. From
the farmer’s standpoint, it was wastage; from the birds’ standpoint it was
their daily food. What was not worth the
farmer’s effort to pick up, made the difference
between surviving and dying to the birds.
[rw]
4:5 Translations
Weymouth: Some falls on
the rocky ground where it finds but little earth, and
it shoots up quickly because it has no depth of soil;
WEB: Others
fell on the rocky ground, where it had little soil, and immediately it sprang
up, because it had no depth of soil.
Young’s: and other
fell upon the rocky ground, where it had not much earth, and immediately it
sprang forth, because of not having depth of earth,
Conte (RC): Yet truly,
others fell upon stony ground, where it did not have much soil. And it rose up
quickly, because it had no depth of soil.
4:5 And some fell on stony
ground, where it had not much earth.
[This reference and] the
"stony places" mentioned by Matthew are to be explained by the
"rock" in Luke (8:6). A soil
mingled with stones is not meant, for these would not certainly hinder the roots
from striking deeply downward, as those roots, with the instinct which they
possess, would feel and find their way, penetrating between the stones, and
would so reach the moisture below. But
what is meant is ground where a thin coating covered the surface of a rock,
which presented an impassable barrier, rendering it wholly impossible that the
roots should penetrate beyond a certain depth.
[31]
and immediately it sprang up, because it had no
depth of earth. Its
position--near the rock and near the surface--was favourable
to quick vegetation, and but little moisture was sufficient to bring it
up. The rapid vegetation, and the
equally rapid decay, described in the next verse, are
the important facts in this part of the parable. [45]
4:6 Translations
WEB: When the
sun had risen, it was scorched; and because it had no root, it withered away.
Young’s: and the
sun having risen, it was scorched, and because of not having root it did
wither;
Conte (RC): And when the
sun was risen, it was scorched. And because it had no
root, it withered away.
4:6 But when the sun was up.
The
description directs attention to the effect of the sun and this effect is not
necessarily confined to a single day, which indeed, would not agree with the
real facts in such a case. [45]
it was scorched. The heat which caused the
shallow-rooted plant to wither would have caused a well-rooted plant to grow
all the more strongly and vigorously. It
is just true in the moral and spiritual sphere as in the physical. The same kind of tribulations and
persecutions which made the apostle Paul even more determined in his loyalty to
Christ caused others to renounce their Christian profession. [29]
and because it had no root, it withered away. [It
had] no depth of root that would replace the sap evaporated by the parching
sun, none but the shallow roots in the soil now dry. [45]
4:7 Translations
WEB: Others
fell among the thorns, and the thorns grew up, and choked it, and it yielded no
fruit.
Young’s: and other
fell toward the thorns, and the thorns did come up, and choke it, and fruit it
gave not;
Conte (RC): And some
fell among thorns. And the thorns grew up and suffocated it, and it did not
produce fruit.
4:7 And some. Not necessarily a lot. To the extent feasible, a farmer would
attempt to avoid ground that showed any serious indication of having such a
potential problem. Even so, sow enough
seed and pure statistical probability makes this outcome unavoidable. [rw]
fell among among thorns. The
reference is to seed which falls in soil where thorns have begun to
sprout. The seed takes root; it springs
up with promise; but the thorns grow and choke the grain, so that it can bear
no fruit. [14]
Here was soil, but it
was pre-occupied. The thorns left
undisturbed in rough portions of the field, or only partially subdued by the
plough, being already rooted in the soil,
"grew up and choked"
the growing grain, by shading it and drawing away the moisture and
richness of the soil. [45]
Or: Thorny bushes growing on the edge of the
field like a hedge. [35]
and the thorns
grew up, and choked it. Not intentional maliciousness, just the
nature of the thorns. Even evil and
depraved individuals may not target us for their attention; we gain it simply
by being in the wrong place at the wrong time.
Unlike the crop, we have the option of getting ourselves out of
their way. [rw]
and it yielded no fruit [crop, NKJV]. This
statement, although found only in Mark's account of the parable, is implied in
the others, and is, indeed, the emphatic fact relating to this portion of the
seed. [45]
4:8 Translations
WEB: Others
fell into the good ground, and yielded fruit, growing up and increasing. Some
brought forth thirty times, some sixty times, and some one hundred times as
much."
Young’s: and other
fell to the good ground, and was giving fruit, coming up and increasing, and it
bare, one thirty-fold, and one sixty, and one an hundred.'
Conte (RC): And some
fell on good soil. And it brought forth fruit that grew up, and increased, and
yielded: some thirty, some sixty, and some one
hundred."
4:8 And
other fell on good ground. This
soil was mellowed by the plough; had depth, moisture, and fertility; was
cleansed of thorns, briars, and thistles, and thus was prepared to receive the
good seed. [45]
and did yield
fruit that sprang up and increased.
The first test of a farmer’s
success was that the seed grew; the second was how much. [rw]
and brought
forth, some thirty [thirtyfold,
NKJV], and some sixty, and some a hundred. Whilst the soil was all good, there
were degrees of fertility that caused variety in the yield. [45]
thirty [thirtyfold, NKJV]. Thirty-fold was the recognized ration in an
ordinary crop, but a larger yield was not unknown. [23]
a hundred. Isaac sowed and "received in the same
year an hundred-fold" (Genesis 26:12). [8]
In depth:
Is there an indication of the proportion of the world that will be saved
in the proportion that prosper in this parable [24]? Here only the last of the four sorts of
ground on which the seed was sown proved faithful, but among the servants two
improved their talents or pounds and only one buried them (Matthew 25:18; Luke
19:20), and of the virgins, the wise and the foolish were equal [in number]
(Matthew 25:2). So that nothing certain
can be inferred from the relative proportions.
4:9 Translations
WEB: He said,
"Whoever has ears to hear, let him hear."
Young’s: And he
said to them, 'He who is having ears to hear -- let him hear.'
Conte (RC): And he said,
"Whoever has ears to hear, let him hear."
4:9 And He said unto them. Luke's
language, "When he had said these things, he cried, He that hath ears to
hear let him hear," implies that on this occasion
he uttered the words with peculiar emphasis.
If ever their hearing was to be used, now was the time. If ever they were to give heed to any voice,
now there was a juncture calling for their most serious attention. [45]
He that hath ears to hear. In
other words, every one—all of you! [rw]
let him hear.
[It is] frequently used by
our Lord (Mark
He alone hears the
gospel as he ought who puts it in practice.
[20]
WEB: When he
was alone, those who were around him with the twelve asked him about the
parables.
Young’s: And when he was alone, those about him, with the twelve, did
ask him of the simile,
Conte (RC): And when he
was alone, the twelve, who were with him, questioned him about the parable.
they that were about Him with the twelve. Here is a sign of the presence of a larger
circle of near friends, who shared the intimacy of the apostles with the Lord. [23]
asked of Him the parable. The plural is the more correct form
("parables"). Matthew says
more definitely: "Why speakest thou unto them in parables?" and Luke: "What this parable might be?" The answer in all three accounts is: first, a reason why He thus taught,
and, secondly, the exposition of this particular parable. Both questions must have been asked, as is
implied in the indefinite statement of this verse. [11]
It is an allowable
supposition that these explanations were given on some other day; but if, as is
the natural impression made by the histories, they were given on the same day,
and the seven parables recorded by Matthew were spoken, as seems to have been
the case, on this one occasion, then the explanation of the parable of the sower was probably given when He retired during the day for
rest and refreshment, and that of the tares and others after He "sent the
multitude away, and went into the house" (Matthew 13:36); for in the
evening of the same day He crossed over the sea (verse 33). [45]
WEB: He said
to them, "To you is given the mystery of the
Young’s: and he
said to them, 'To you it hath been given to know the secret of the reign of
God, but to those who are without, in similes are all the things done;
Conte (RC): And he said
to them: "To you, it has been given to know the mystery of the
Unto you it is given. The
disciples there present, but the same privilege is allowed to all believers. [45]
to know. Not to
suspect, not to imply, but to outright know as a fact. [rw]
the mystery. A
"mystery" in Bible language means not something which is difficult to
understand, but a truth formerly hidden and now revealed. Thus "the mystery of the kingdom"
signifies a truth concerning the Kingdom which a human mind would not have
discovered, but which Jesus has declared.
[14]
The root idea is not of
intrinsic obscurity, but of that which can only be known by divine
communication, hence “revelation." [41]
of the
but unto them
that are without. The natural contrast to
those that were with Christ, His disciples who had addressed the
question to Him. In 1 Corinthians
A separation between the
disciples and others had begun. [11]
all these
things are done in parables. They remain what they first seem, an
interesting short story of everyday farmer life. They never become anything more—they never
fulfill their intended truth bearing mission—because the listeners only pay
attention to the superficial “shell” rather than seek out the inner
teaching. [rw]
WEB: that
'seeing they may see, and not perceive; and hearing they may hear, and not
understand; lest perhaps they should turn again, and their sins should be
forgiven them.'"
Young’s: that
seeing they may see and not perceive, and hearing they may hear and not
understand, lest they may turn, and the sins may be forgiven them.'
Conte (RC): 'so that,
seeing, they may see, and not perceive; and hearing, they may hear, and not
understand; lest at any time they may be converted, and their sins would be
forgiven them.' "
Mark 4:12 reads almost
as though Jesus preferred not to have the rabbis repent, but it is probable
that this clause is included simply as a part of the quotation which, as a
whole, describes the general situation.
Jesus seems to guard Himself against such misinterpretation in verses
21-25. [13]
seeing they may see and not perceive. [This] can evidently only take place in
consequence of a determination on the part of men not to perceive or to
understand. On such men God does not
force His truth, but presents the truth to them in parables, which only the
sincere inquirer after truth can understand.
[24]
Their moral unwillingness preceded
their moral inability, and the latter was a divine judgment on the
former. [11]
and hearing they may hear, and not understand. If the
responsibility for this were on God’s part, He would have made it inherently
impossible to understand. The fact that
some could and some could not, places the responsibility solely upon the
listener. In the late twentieth century
we described this disconnect between speaker and hearer as “not being on the same
wave length” or “not being on the same page.”
[rw]
lest at any time they should be converted [turn, NKJV]. i.e., to God. Those
willfully blind, God gives over to greater blindness and hardness of heart
(Romans
and their sins should be forgiven them. In the original passage (Isaiah
WEB: He said
to them, "Don't you understand this parable? How will you understand all
of the parables?
Young’s: And he saith to them, 'Have ye not known this simile? and how shall ye know all the similes?
Conte (RC): And he said
to them: "Do you not understand this parable? And so, how will you
understand all the parables?
Know ye not this parable? [Do
you not understand this parable?, NKJV]. It is hard to avoid seeing here a touch of
exasperation: “Surely this has not been that
hard for you!” But an important
principle was involved, their ability to properly handle any of His
parables. [rw]
and how then will
ye know all parables. If they
understood not this, they could not understand any that followed. If they had the explanation of this, they had
the key for the understanding of all others.
There is evidently here an intimation of the connection of all
the parables in the idea of the kingdom of heaven, so that with the explanation
of this one, all were explained. [24]
To explain one was to
explain all. [17]
Alternate
interpretation: In this verse,
which is peculiar to Mark, Jesus administers a mild rebuke to the disciples for
not understanding the parable and intimates that it is easy in
comparison with some others: "Know ye not this parable?
How then will you know all the parables?" [38]
WEB: The
farmer sows the word.
Young’s: He who is
sowing doth sow the word;
Conte (RC): He who sows, sows the word.
soweth the word. The seed to be sown is
"the word of the kingdom" (Matthew 13:19); therefore, not merely what
God has spoken in general, but pre-eminently His gospel, His gracious message
by Christ, His testimony and invitations concerning the kingdom of heaven. [31]
Note that the gospel is word
orientated, not emotion centered.
It is not “feeling good” but “knowing—and doing—good.” [rw]
In depth:
Jesus' parable as illustrating His own ministry [29]. The [following] parable carries
conviction as a description of life because it came out of life. Jesus Himself was "a sower
who went forth to sow."
It may well have been that even as He looked out over His
audience by the lakeside He saw before Him all these kinds of hearers. Many of the Pharisees were "wayside
hearers" with minds so hardened that His new truth could not enter. He had met again and again the impulsive
followers without depth, whose allegiance was not proof against hardship or
toil. Too well He knew the disciple
whose good purposes were crowded out by other interests, like the one who
answered Jesus' call to discipleship by pleading to be allowed to wait until
his father died (Luke 9:59); or the one who wished to postpone his discipleship
for social duties (Luke 9:61). Large
multitudes heard Him; only a mere handful became His permanent disciples.
WEB: The ones
by the road are the ones where the word is sown; and when they have heard,
immediately Satan comes, and takes away the word which has been sown in them.
Young’s: and these
are they by the way where the word is sown: and whenever they may hear,
immediately cometh the Adversary, and he taketh away
the word that hath been sown in their hearts.
Conte (RC): Now there
are those who are along the way, where the word is sown. And when they have
heard it, Satan quickly comes and takes away the word, which was sown in their
hearts.
where the word is sown. The
means of conversion is not invasion, coercion, being threatened with legal or
social second class standing—the means is being convinced by the message
(“word”) that a change of life is essential.
[rw]
but when they have heard. In the
imagery, Satan doesn’t become active any sooner than he has to. If you are acting like a foolish reprobate,
he has no particular reason to encourage you to become worse—you are just as
likely to do that as a natural progression; but when there is the danger that
you might be changed to an alternative and spiritual lifestyle, then his
self-interest is challenged and he has no alternative but to intervene. [rw]
Satan cometh
immediately and taketh away the word.
Lest, if he allow [the word] to lie longer, the heart might be softened
and received it, or, as Luke says, "lest they
should believe and be saved."
Satan's bitterest spite is against the word, because it is God's
appointed means to save men; and he has innumerable devices and agencies to
prevent its saving effect. [45]
that was sown in their hearts. Outward conformity can be coerced or pretended; what is dangerous to
Satan is the inward change of convictions that will motivate you to lay aside
your cherished weaknesses. [rw]
Weymouth: In the same way those who receive the seed on the rocky
places are those who, when they have heard the Message, at once accept it
joyfully,
WEB: These in
the same way are those who are sown on the rocky places, who, when they have
heard the word, immediately receive it with joy.
Young’s: 'And these
are they, in like manner, who on the rocky ground are sown: who, whenever they
may hear the word, immediately with joy do receive it,
Conte (RC): And
similarly, there are those who were sown upon stony ground. These, when they
have heard the word, immediately accept it with gladness.
who when they have heard the word. God
doesn’t miraculously reach down and “plant” the word in your heart; He provides
the opportunity to hear it. [rw]
immediately receive it.
When trouble comes, desertion
is as prompt as was the glad reception of the word. Somewhat such was the earnestness of the rich
young man, (Mark
with gladness.
With
appreciation, joy, with an understanding that they have received a great
opportunity. [rw]
WEB: They have
no root in themselves, but are short-lived. When oppression or persecution
arises because of the word, immediately they stumble.
Young’s: and have
not root in themselves, but are temporary; afterward
tribulation or persecution having come because of the word, immediately they
are stumbled.
Conte (RC): But they
have no root in themselves, and so they are for a limited time. And when next
tribulation and persecution arises because of the word, they quickly fall away.
and so endure but [only, NKJV] for a time. They
welcome the truth with impulsive joy, but when it begins to cost something to
be a follower of Christ, when it means foregoing some pleasure, doing some hard
duty, facing ridicule, forfeiting worldly success, their devotion wanes. [29]
Afterward, when affliction [tribulation,
NKJV] or persecution ariseth for the word's sake. This
easy emotional religion cannot stand the test to which it must be subjected,
trials and persecutions for the sake of the word so eagerly received. Persecution was a common ordeal for a
Christian's profession in New Testament times, and afterwards in other ages of
the church; but now the most common test is in temptations to commit sins,
especially former besetting sins. This
is now the scorching sun that withers the piety of this surface class. [45]
immediately. The same shallowness of nature which made
them susceptible to the gospel and quickly responsive, makes them susceptible
to pain, suffering, hardship, and easily defeated. [37]
"Immediately" was used of their
receiving the truth (verse 16) and now it shows the equal readiness of these
fickle souls to abandon it. [45]
they are offended [stumble, NKJV]. Spiritually,
they are like a jogger who has a ten mile race in front of him, but throws in
the towel at the first major obstacle he runs into. They are committed to faith—so long as
nothing becomes a major hindrance to it.
[rw]
Weymouth: Others there
are who receive the seed among the thorns: these are they who have heard the
Message,
WEB: Others
are those who are sown among the thorns. These are those who have heard the
word,
Young’s: 'And these
are they who toward the thorns are sown: these are they
who are hearing the word,
Conte (RC): And there
are others who are sown among thorns. These are those who hear the word,
such as hear the word. They give a more attentive
hearing to the word than the preceding classes, shown by the more enduring,
though fruitless effort. The sickly
growth among the thorns continues till the harvest. [45]
WEB: and the
cares of this age, and the deceitfulness of riches, and the lusts of other
things entering in choke the word, and it becomes unfruitful.
Young’s: and the
anxieties of this age, and the deceitfulness of the riches, and the desires
concerning the other things, entering in, choke the word, and it becometh unfruitful.
Conte (RC): but worldly
tasks, and the deception of riches, and desires about other things enter in and
suffocate the word, and it is effectively without fruit.
And the cares of
this world. All, whether rich or poor, grave or
[joyful], are in danger of having the heart filled with “the cares of this
world,” i.e., the anxieties of the present life. In view of that danger Jesus, in the Sermon
on the Mount, warned all classes not to be anxious as to what they should eat,
or what they should drink, or wherewithal they should be clothed, but to seek
first the kingdom of God and His righteousness (Matthew 6:31-35). [45]
Jesus does not deny that worldly concerns exist—anyone who has family
or debts recognizes that automatically-- only that they should never be
permitted to drive out the priority of our relationship with God. [rw]
and the deceitfulness of riches. When
wealth or the thought of it sets a false standard for the desires; when it
obscures the distinction between good and evil in the means of gain; when it
generates pride and occasions of extravagance; when it gives its possessor an
influence that of right belongs over to character--then it chokes the word of
truth and righteousness. [23]
and the lusts
of other things [desires for other
things, NKJV]. In Luke, "The pleasures of life." [23]
Jesus
conspicuously leaves the possibilities open—what appeals to one person may not
appeal to others. Everyone is different
and there are dozens if not hundreds of things--even fully innocent in their
own right--that can get between us and serving God. Humanitarianism, for example, is a noble
Christian ideal, but when it becomes a substitute for living right and
regular worship, then we have changed our worship to one of Idealized Mankind,
instead of the maker of the human race. [rw]
entering in. These
rival concerns are not all that dangerous provided they remain outside ourselves, things we deal with one at a time as we can or
must. But when they “enter in” to our
hearts and burrow into the depth of our minds, they can torment and anguish us
and drive everything else out. If you will, a kind of non-physical demon possession. [rw]
choke the
word. Not necessarily “kill” it, but deny it of the opportunity of being of
any real value. Think of a totally out
of shape athlete—he may still, technically, be able to complete an athletic
event, but because he has neglected the essential preparations he will never be
able to win the event, perhaps not even complete it. [rw]
and it becomes
unfruitful. Death is not specified, just uselessness. In some ways that may be even worse. The dead you can bury and remember them at
their best; this way they “linger on,” becoming a probable hindrance to any
family or friend who is still persevering in their original spiritual
goals. [rw]
Weymouth: Those, on the
other hand, who have received the seed on the good ground, are all who hear the
Message and welcome it, and yield a return of thirty, sixty, or a hundred
fold."
WEB: Those
which were sown on the good ground are those who hear the word, and accept it,
and bear fruit, some thirty times, some sixty times, and some one hundred
times."
Young’s: 'And these
are they who on the good ground have been sown: who do hear the word, and
receive, and do bear fruit, one thirty-fold, and one sixty, and one an
hundred.'
Conte (RC): And there
are those who are sown upon good soil, who hear the word and accept it; and
these bear fruit: some thirty, some sixty, and some one hundred."
such as hear the word and receive [accept, NKJV] it. "Understand it" (Matthew)
spiritually, as the first class do not; "keep it," or hold it fast,
"in an honest and good heart" (Luke).
The good soil is the sincere and obedient heart which appreciates and
appropriates the truth. These hearers
"bring forth fruit in patience" (Luke), recognizing that it is not
sufficient to endure "for a while."
[23]
and bring
forth [bear, NKJV] fruit.
As the different parts of the ground differed in fertility, so the truly
regenerated differ in the degree of their fruit-bearing. The range is wide and the measure is various,
in their devotional spirit, their lives, and their service. [45]
some thirtyfold, some sixty, and some an hundred. No one
is held to an arbitrary, predetermined standard. What they can do, they are expected
to do—no more and no less. [rw]
WEB: He said
to them, "Is the lamp brought to be put under a basket or under a bed? Isn't
it put on a stand?
Young’s: And he
said to them, 'Doth the lamp come that under the measure it may be put, or
under the couch -- not that it may be put on the lamp-stand?
Conte (RC): And he said
to them: "Would someone enter with a lamp in order to place it under a
basket or under a bed? Would it not be placed upon a lampstand?
is a candle [lamp, NKJV] brought. This
illustration, and that of a city set on a hill--as used in the Sermon on the
Mount--teach, the one, that it is the nature of piety in His disciples
to be seen, it "cannot be
hid;" the other, that it is designed
to give light to the world. In the
passage before us there is a question as to the application of the
illustration. Scott, Alexander, and
other judicious expositors understand the meaning here to be that the light of
His teachings was not to remain veiled in parable, but must diffuse itself
abroad. This sense is to be preferred as
best harmonizing with the following verses.
But Bengel
connects it immediately with the bringing forth fruit of the preceding
verse. In support of this view of the
connection, it may be said that He had assigned His reason for speaking in
parables before He began this explanation; and now, after concluding it, He
follows it with lessons of personal duty.
Moreover, its application to the believer's letting his light shine, is in harmony with the previous use of this figure,
in the Sermon on the Mount. It is the
design of the Saviour that those to whom He imparts
the word should give forth light to others; that they should “shine as lights
in the world, holding forth the word of life” (Phil.
to be put under a bushel [basket, NKJV] or under a bed?
Men do not hide or cover anything up
that it may be hidden for all times, but that in the right time and in the
presence of the right persons it may be revealed, as has already been said in
Matthew 10:26. Accordingly too this
secret is hidden from the people only for the time being; but the time will
come when it will be revealed to all, and these are ordained to reveal it. [22]
and not to be
set on a candlestick? Shouldn’t
it go where it belongs? Similarly God’s
word belongs in the heart, guiding one’s behavior and values. And being shared with
others so that they may be benefited as well. We
become living light holders, allowing the light of the Divine word to be seen
by others. [rw]
WEB: For there
is nothing hidden, except that it should be made known; neither was anything
made secret, but that it should come to light.
Young’s: for there
is not anything hid that may not be manifested, nor was anything kept hid but
that it may come to light.
Conte (RC): For there is
nothing hidden that will not be revealed. Neither was anything done in secret,
except that it may be made public.
which shall not be manifested [revealed, NKJV]; neither was
anything kept secret, but that it should come abroad [come to light, NKJV]. According to
the first of the interpretations given, this admonition is designed to impress
upon the disciples their responsibility in giving close attention to His
expositions of His parabolic teachings, that they might be able to make known
these hidden things to the world. If the
second interpretation be followed out, these words direct the most earnest
attention of every hearer to the doctrine of the preceding verses, that it is
the design of God, in giving him the light of divine truth, that it shall be
diffused around him; and also imposes upon him the consequent personal duty and
responsibility of making known the word of life to his fellow-men. [45]
WEB: If any
man has ears to hear, let him hear."
Young’s: If any
hath ears to hear -- let him hear.'
Conte (RC): If anyone
has ears to hear, let him hear."
let him hear. This admonition is
appropriate. Dropping the figure
of the lamp, and returning to the word which it represented, those who have
ears to hear are advised to hear it. If
it was to make manifest what had hitherto been hidden, and to bring abroad what
had hitherto been kept secret in the mind of God, it was becoming in every man
who had ears, to use them in hearing it.
[38]
WEB: He said
to them, "Take heed what you hear. With whatever
measure you measure, it will be measured to you, and more will be given to you
who hear.
Young’s: And he
said to them, 'Take heed what ye hear; in what measure ye measure, it shall be
measured to you; and to you who hear it shall be added;
Conte (RC): And he said
to them: "Consider what you hear. With whatever measure you have measured
out, it shall be measured back to you, and more shall be added to you.
take heed. Pay attention to since what happens next is
conditional upon what you decide to do. [rw]
what ye hear. In Luke (
The complete admonition
is: Take heed both as to the matter
heard and the manner in which it is received.
This caution may be applied to all hearing, but on this occasion Jesus
referred specifically--we infer from the context—to what He was then teaching
them. [45]
with what measure ye mete [With the same measure you use, NKJV]. This
is applied in the Sermon on the Mount (Matthew 7:2) to judging others and in
the modified form of the sermon as spoken at another time (Luke
Alternative
interpretation: Our Lord's meaning
is clearly this: If you freely and
plentifully communicate and preach My doctrine to
others, you shall receive a corresponding reward. Nay, you shall have a return in far more
abundant measure. "He that soweth bountifully shall reap also bountifully” (2 Corinthians
9:6). [39]
it shall be measured to you. Roughly
equivalent to Paul’s “sowing and reaping” (Galatians 6:7-8a), but in a positive
application of the concept—as Paul himself proceeded to then make himself in
verses 8b-10. [rw]
and unto you that hear shall more be given. There
is always more to be learned; no one can arrogantly claim, “I know it
all!” [rw]
WEB: For
whoever has, to him will more be given, and he who doesn't have, even that
which he has will be taken away from him."
Young’s: for
whoever may have, there shall be given to him, and whoever hath not, also that
which he hath shall be taken from him.'
Conte (RC): For whoever
has, to him it shall be given. And whoever has not, from him even what he has
shall be taken away."
to him shall be given. Whoever takes, keeps, and uses,
what I tell him now, shall know
still more hereafter. [3]
and he that
hath not. The one who does not retain, cherish, and
improve the truth. The word is so taken
away that it can have no saving effect on the heart; and yet this result is but
the natural consequence of his failure to use aright the knowledge imparted. [45]
from him shall be taken even that which he hath. It is
not just a matter of not gaining more, but one keeping what one already
has. [rw]
WEB: He said,
"The
Young’s: And he
said, 'Thus is the reign of God: as if a man may cast
the seed on the earth,
Conte (RC): And he said:
"The
so is the
as if a man should cast seed into the ground.
Having prepared his ground, fenced and properly protected it, having
selected good seed and properly sown it, he can do no more for its growth. And so it is with every spiritual sower. [45]
seed. Literally, "the seed," by which
must be meant either "his seed"—the seed that he is sowing--or
"the seed already in mind"--the seed that has been mentioned in the
foregoing parable. The latter sense
seems to be decidedly preferable; the seed is still the word, and the present
parable is an exposition of the parable of the Sower. [23]
WEB: and
should sleep and rise night and day, and the seed should spring up and grow, he
doesn't know how.
Young’s: and may
sleep, and may rise night and day, and the seed spring up and grow, he hath not
known how;
Conte (RC): And he
sleeps and he arises, night and day. And the seed germinates and grows, though
he does not know it.
he knoweth not how. To
some extent he knoweth how; it is by the process described
in the next verse: "The earth bringeth forth fruit of herself; first the blade, then the
ear, after that the full corn in the ear."
He may know still further that it grows by the chemical action of light,
warmth, and moisture; but still there is a part of the process that he
does not know. [38]
In
depth: The optimistic intent of this
parable of hidden growth
[24]. The position which it occupies throws
some light upon its design. The
impression which the parable of the sower produced
upon the hearts of the hearers, and especially of the Apostles could scarcely
be otherwise than sad and discouraging, for if a sower,
with all diligence and fidelity, had yet to find that so much seed should fail
to bring forth fruit to perfection, therefore his labor had been in vain, he
was bound to a heartless task. But in
order to prevent such an effect, and strengthen His Apostles, as well as all
teachers of the Gospel, with joyful hopes, stimulate them to continued
fidelity, and direct their eye to the happy result in which their labors were
certain to issue, the Lord delivered this parable.
Weymouth: Of itself the land produces the crop-- first the blade, then
the ear; afterwards the perfect grain is seen in the ear.
WEB: For the
earth bears fruit: first the blade, then the ear, then the full grain in the
ear.
Young’s: for of
itself doth the earth bear fruit, first a blade, afterwards an ear, afterwards
full corn in the ear;
Conte (RC): For the
earth bears fruit readily: first the plant, then the ear, next the full grain
in the ear.
first the blade. The process of development in
the kingdom of grace is one and the same with the kingdom of nature--slow,
gradual and progressive; hence in knowledge, holiness, humility, and all the
graces of the Christian life there are many degrees (1 John 2:13-14; Romans
15:1; Ephesians 4:13). Consider the
picture of progressive growth in goodness which Peter supplies in his second
epistle (1:5-8), where it will be observed, Faith is the root, and [love] the
full corn in the ear. [24]
then the ear, after that the full corn in the ear [grain in
the head, NKJV]. In
the first stage of growth it is not easy to distinguish with certainty between
the wheat and common grass; it is when the ear is formed and filled that we
know at a glance which is the fruitful and which the fruitless plant. There is a similar ambiguity,
in as far as appearance is concerned, in the earliest outgrowth of convictions
from the hearing of the word. Not that
there is an uncertainty in the nature of the things: the wheat is wheat, and the grass is grass,
from the first; but an observer cannot so surely at first determine which is wheat and which is merely grass. [31]
first . . . then . . . after that. The specification of the three stages shows
that gradual growth is the point of the parable (Schanz). [17]
The maturity of the
Church or the individual Christian does not come at once. [11]
WEB: But when
the fruit is ripe, immediately he puts forth the sickle, because the harvest
has come."
Young’s: and
whenever the fruit may yield itself, immediately he doth send forth the sickle,
because the harvest hath come.'
Conte (RC): And when the
fruit has been produced, immediately he sends out the sickle, because the
harvest has arrived."
immediately. When the time has arrived, delay can be
disastrous for the crop; either it is harvested or it rots. Especially if the acreage is large, quick and
prompt attention is required for there is minimum leeway. [rw]
he putteth in the sickle. The
main point here is not the acting or reaping but the agent, or the fact that
now man's agency begins again, after having been suspended since the
sowing. In other words, man sows and
reaps, but cannot make the seed grow or the harvest ripen. So the word or truth of God must be diffused
by human agency, and acts on human interests for good or evil; but its whole
efficiency is in itself, i.e., in God who gave it and who renders it effectual
to men's salvation. [3]
sickle. The sickle is only mentioned in the New
Testament here, and in Revelation 14:14-15.
For the entire parable compare 1 Peter 1:23-25. [8]
because the harvest is come. In
some cases the [imagery of the] harvest and the reaping point to the end of the
world and the awards of the judgment, as for example, in Matthew
The kingdom of heaven is
like this in that the seed of the kingdom, which is the work of God, when sown
in a community, even though the sower go away and
neglect it, will spring up of itself and bear fruit and will be ready at a
future day for the harvest. This is
often exemplified in the labors of the evangelist. He preached in a community faithfully and
apparently without success for a length of time and then, after a lapse of
months or years, returns to the same place and with comparatively little
exertion reaps an abundant harvest. [38]
WEB: He said,
"How will we liken the
Young’s: And he
said, 'To what may we liken the reign of God, or in what simile may we compare
it?
Conte (RC): And he said:
"To what should we compare the
we. Our Lord seems to conceive of His disciples
as deliberating with Him in the choice of a comparison: not that He was in doubt as to how the gospel
could be illustrated but because He would have them also on the watch
for the comparisons. The world was full
of them, and they, the teachers of men in higher things, must learn, as well as
their Master, to find them. [23]
the
WEB: It's like
a grain of mustard seed, which, when it is sown in the earth, though it is less
than all the seeds that are on the earth,
Young’s: As a grain of mustard, which, whenever it may be sown on the
earth, is less than any of the seeds that are on the earth;
Conte (RC): It is like a
grain of mustard seed which, when it has been sown in the earth, is less than
all the seeds which are in the earth.
is less [smaller,
NKJV] than all the seeds that be in the earth. i.e., of those sown by the Jews. [11]
The words have often
perplexed interpreters, as there are many seeds, as of poppy, or rue, that are
smaller, yet difficulties of this kind are not worth making--it is sufficient
to know that [it] was a proverbial expression among the Jews for something
exceedingly minute. [24]
WEB: yet when
it is sown, grows up, and becomes greater than all the herbs, and puts out
great branches, so that the birds of the sky can lodge under its shadow."
Young’s: and whenever it may be sown, it cometh up, and doth become
greater than any of the herbs, and doth make great branches, so that under its
shade the fowls of the heaven are able to rest.'
Conte (RC): And when it
is sown, it grows up and becomes greater than all the plants, and it produces
great branches, so much so that the birds of the air are able to live under its
shadow."
and becometh greater
than all herbs. i.e.,
relatively, compared with the little seed from which it springs. [45]
There is no need of
supposing that any other than the well-known mustard-plant is referred to. "Of the mustard-plants which I saw on
the banks of the
and shooteth out great branches; so that the bowls of the air may lodge under the shadow of it. The traveller on [
WEB: With many
such parables he spoke the word to them, as they were able to hear it.
Young’s: And with many such similes he was speaking to them the word,
as they were able to hear,
Conte (RC): And with
many such parables he spoke the word to them, as much as they were able to
hear.
Why he omitted them we
cannot affirm. [23]
The many such
expressions in the Gospels should put an end to the foolish assumption that
each Evangelist intended to tell all he knew. [11]
spake He the word unto them. Parables
were one means of speaking “the word;” which was used was determined by
such factors as their maturity, insight, and perceptivity. The wise speaker adopts language and imagery
to what will fit the audience. What
works perfectly, for example, in a college lecture hall, will often, in a
sermon, sound like the mutterings of a self-centered, egotistical personality
who is all too sure that he is superior to all his hearers. [rw]
as they were able to hear it.
Jesus accommodated Himself in His teaching to the ability of the
people. He knew their ignorance and
their prepossessions, and like a wise, affectionate teacher, He adapted His
instructions to their capacities. [24]
It is not easy to
determine whether this refers simply to their physical ability and leisure to
attend upon His teaching, or to their mental and moral state. It has the latter application,
the meaning is that He added such lessons by parables as they were prepared
for, by their intelligent apprehension and hearty reception of those already
uttered. But it must be borne in mind,
that whilst one class were receiving spiritual
illumination, the others were being spiritually blinded by the same teachings. [45]
WEB: Without a
parable he didn't speak to them; but privately to his own disciples he
explained everything.
Young’s: and
without a simile he was not speaking to them, and by themselves, to his
disciples he was expounding all.
Conte (RC): But he did
not speak to them without a parable. Yet separately, he explained all things to
his disciples.
and when they
were alone.
Free of potential
interruptions and those who were hostile to any teaching—in any
form—that might challenge their predetermined “truths.” [rw]
He expounded all
things to His disciples. That they might be capable
of instructing others. [24]
Expounded [explained, KNJV]. The Greek word primarily means "to untie
a knot;" hence to unfold, make plain or clear. [8]
Weymouth: The same day, in the evening, He said to them, "Let us
cross to the other side."
WEB: On that
day, when evening had come, he said to them, "Let's go over to the other
side."
Young’s: And he saith to them on that day,
evening having come, 'We may pass over to the other side;'
Conte (RC): And on that
day, when evening had arrived, he said to them, "Let us cross over."
when the even [evening, NKJV] was come. With night edging upon them, the available
opportunity to interact with others was over.
Hence an ideal time to cross the lake. [rw]
He saith unto them, Let us pass over [cross over, NKJV] to the other
side. Repose could nowhere be more readily
obtained than in the solitude of the eastern shore. So Farrar and others. But Canon Cook thinks repose is not intimated
as the object in crossing the lake, and points to the usual course of our
Lord--after teaching in one place, to pass to another to teach others. [8]
WEB: Leaving
the multitude, they took him with them, even as he was, in the boat. Other
small boats were also with him.
Young’s: and having
let away the multitude, they take him up as he was in the boat, and other
little boats also were with him.
Conte (RC): And
dismissing the crowd, they brought him, so that he was in one boat, and other
boats were with him.
they took Him even
as he was in the ship [boat, NKJV]. i.e., without any change of dress, perhaps
without any refreshment, glad to get Him away from His incessant labours. [33]
And there were also with him. Neither
they nor their occupants are mentioned afterwards; but as they must have shared
the storm, they were probably witnesses to Christ's having
stilled it. [45]
other little ships [boats, NKJV]. This
last fact, peculiar to Mark, is added to show that even seawards escape was
difficult. [17]
WEB: A big
wind storm arose, and the waves beat into the boat, so much that the boat was
already filled.
Young’s: And there cometh a great storm of wind, and the waves were
beating on the boat, so that it is now being filled,
Conte (RC): And a great
wind storm occurred, and the waves broke over the boat, so that the boat was
being filled.
and the waves
beat into the ship, so that it was now full [already filing, NKJV]. Even as
experienced seamen as they were, this was more than they could handle. [rw]
WEB: He
himself was in the stern, asleep on the cushion, and they woke him up, and told
him, "Teacher, don't you care that we are dying?"
Young’s: and he
himself was upon the stern, upon the pillow sleeping, and they wake him up, and
say to him, 'Teacher, art thou not caring that we perish?'
Conte (RC): And he was
in the stern of the boat, sleeping on a pillow. And they woke him and said to
him, "Teacher, does it not concern you that we are perishing?"
asleep. How busy Jesus had been: He had healed a demoniac (Matthew
on a pillow. As
[the Greek word utilized] may mean a support or prop of any kind, some hold
that no other pillow is meant than the bench or bulwark, the wooden back of the
[boat] itself. Steinmeyer
prefers to think of a soft cushion, because of the Septuagint use of the word
in Ezekiel 13:18. [33]
Note the minuteness of
Mark's description. With a master-hand
He selects those touches in the details of His picture which impart the
liveliest conception of the entire scene:
"In the hinder part of the ship” and “asleep on a pillow” paint to perfection the calm repose of Jesus while the
tempest was raging and the vessel was filling with water. [38]
Master [Teacher,
NKJV], carest thou not? The
repetition given
by Luke, “Master, Master, we perish,” shows their terror and great
earnestness. Matthew gives their saying,
“Lord, save us; we perish." We need
not consider the question of reconciling these different writers, as though
there were an apparent conflict; for no doubt the very words recorded by the
several writers, as well as other like expressions, fell from the lips of one
or other of the dozen or more disciples that were calling to their Master to
awake and save them. [45]
The same want of faith
is still manifest in Christians in times of trial, even though not thus
expressed. [11]
that we. 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. [24]
perish? When those accustomed to fish upon that deep
thus spake, the danger must have been imminent. [24]
Weymouth: So He roused
Himself and rebuked the wind, and said to the waves, "Silence! Be still!"
The wind sank, and a perfect calm set in.
WEB: He awoke,
and rebuked the wind, and said to the sea, "Peace! Be still!" The
wind ceased, and there was a great calm.
Young’s: And having
waked up, he rebuked the wind, and said to the sea, 'Peace, be stilled;' and
the wind did lull, and there was a great calm:
Conte (RC): nd rising up, he rebuked the wind, and he said to the sea:
"Silence. Be stilled." And the wind ceased. And a great tranquility
occurred.
and rebuked the wind and said unto the sea, Peace, be still. All
three Evangelists record that He "rebuked" the wind. Mark alone gives His words to the storm. [8]
And the wind ceased. Literally,
“grew weary"--an expressive word for the sudden lull and resting of the
raging wind. It was not a gradual dying
away of the wind, followed by a long swell of the waters, but a quick
cessation, followed almost immediately by a great calm. Attempts have, of course, been made to
explain away the miracle, some calling it a coincidence and some finding in the
story only a mythical representation of the power of Christ to still the
tempests of the soul. [23]
and there was
a great calm. Both frantically wished for and, surely,
eerie when it happened in this manner:
“And they feared exceedingly” (verse 41). [rw]
WEB: He said
to them, "Why are you so afraid? How is it that you have no faith?"
Young’s: and he
said to them, 'Why are ye so fearful? how have ye not
faith?'
Conte (RC): And he said
to them: "Why are you afraid? Do you still lack faith?"
Why are ye so fearful? Some of them, as fishermen, had
doubtless been on the lake in severe storms, although perhaps not in so wild a
one as this. [8]
How is it that ye have no faith? Neither had they literally "no
faith" in Jesus, for, if it had been wanting altogether, they would not
have called to Him for help. Their faith
was "little" (Matthew
WEB: They were
greatly afraid, and said to one another, "Who then is this, that even the
wind and the sea obey him?"
Young’s: and they
feared a great fear, and said one to another, 'Who, then, is this, that even
the wind and the sea do obey him?'
Conte (RC): And they
were struck with a great fear. And they said to one another, "Who do you
think this is, that both wind and sea obey him?"
and said one to another. Some understand this as the
language of the crew or boatmen,
and not of the disciples, who could scarcely have inquired, after all that they
had witnessed, who or what he was. But
although such an expression on the part of others seems to be preserved by
Matthew (8:27), the words in Mark are naturally those of the disciples and can
easily be explained, not as expressing any ignorance or doubt as to the person
of their Master, but unfeigned astonishment at this new proof of His control,
not only over demons and diseases, but also over winds and waves, which they
had seen, like human slaves, obey Him at a word. Thus understood, the last of this verse
suggests the reason of Mark's adding this particular miraculously performance,
namely, for the purpose of presenting in a new light Christ's dominion over
every form of evil, as well natural as moral.
[3]
What manner of man is this, that
even the wind and the sea obey him? In
the view of the disciples this miracle far exceeded all others they had seen
performed. Often had Jesus healed the
sick in their presence; but the power, thus limited in its sphere to the human
frame, did not seem to be startling.
Being possessed with demons was by them regarded in some sense as being
afflicted with a disease; and some of their fellow-citizens claimed, and it may
be had, the power to cast out unclean spirits.
But who save God could command
the storm? Their Psalms, which they had
read and sung, taught them, “The Lord on high is mightier than the noise of
many waters, yea than the mighty waves of the sea. He commandeth and raiseth the stormy wind, which lifteth
up the waves thereof. He makes the storm
a calm, so that the waves thereof are still" (Psalm xciii,
4; cvii, 25, 29).
Since this is God's prerogative, "What man is this, that even the
wind and the sea obey Him?" is an exclamation--as Trench remarks--which
can find its answer only in the other exclamation of the Psalmist, “O Lord God
of hosts, who is like unto thee? Thou rules the raging of the sea:
when the waves thereof arise, thou stillest them" (Psalms lxxxix, 8, 9). [45]