Mark · Chapter 4

V. 1. Matthew 13:1; Luke 8:4.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 2. He taught them many things by parables-After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural, Proverbs 1:6.

To understand a proverb and the interpretation-The proverb is the literal sense, the interpretation is the spiritual resting in the literal sense killeth, but the spiritual giveth life.

Verse 2. He taught them many things by parables] See every part of this parable of the sower explained on Matthew 13:1, &c.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

2. In his doctrine — That is, in his teaching.

V. 3. Hearken-This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

3. Behold, there went out a sower to sow — The Greek has the article the; the sower. The sower of the seed is the preacher, and the original sower is the Lord himself. Our Lord had, no doubt, during his preaching in Galilee, plentiful experience of the various classes of hearers he describes in this parable.

CHAPTER 4. Verse 3. There went out a sower to sow, &c. — See the notes on Matthew 13:3-23.

Verse 4. The fowls] tou ouranou, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luke 8:5.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verse 9. And he said-He that hath ears to hear, let him hear.] The Codex Bezæ, later Syriac in the margin, and seven copies of the Itala, add, kai o suniwn sunietw, and whoso understandeth, let him understand.

Verses 1-9. And he began to teach by the seaside — See notes on Matthew 13:1-17. He taught them many things by parables — After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile, or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural. Proverbs 1:6, To understand a proverb and the interpretation. The proverb is the literal sense, the interpretation is the spiritual; resting in the literal sense killeth, but the spiritual giveth life. Hearken — This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 10. When he was alone-That is, retired apart from the multitude.

Verse 10. They that were about him] None of the other evangelists intimate that there were any besides the twelve with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions.

Verses 10-12. When he was alone — That is, retired apart from the multitude. Unto them that are without — So the Jews termed the heathen: so our Lord terms all obstinate unbelievers; for they shall not enter into the kingdom; they shall abide in outer darkness. So that seeing they may see, and not perceive — They would not see before; now they could not, God having given them up to the blindness which they had chosen.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 11. To them that are without-So the Jews termed the heathens: so our Lord terms all obstinate unbelievers: for they shall not enter into his kingdom: they shall abide in outer darkness.

Verse 11. Unto you it is given to know] gnwnai, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus:-To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of Matthew 13:58.

Verses 10-12. When he was alone — That is, retired apart from the multitude. Unto them that are without — So the Jews termed the heathen: so our Lord terms all obstinate unbelievers; for they shall not enter into the kingdom; they shall abide in outer darkness. So that seeing they may see, and not perceive — They would not see before; now they could not, God having given them up to the blindness which they had chosen.

11. Them that are without — The division between the within and the without was a very customary one with ancient philosophers. Those within were the people who listened and received their philosophy and became learned; those without were the common mass of men, who remained in unphilosophical ignorance. From the Greek words which designate this difference were derived the English words exoteric and esoteric. The exoteric, or those without, in Christianity, are not those who are incapable of learning — for the Gospel is not, like a philosophy, abstruse and difficult — but they are those who refuse to be wise when the Gospel, simple enough for a child, proposes to make them wiser than philosophy can make them.

V. 12. So that seeing they see and do not perceive-They would not see before now they could not, God having given them up to the blindness which they had chosen.

Verses 10-12. When he was alone — That is, retired apart from the multitude. Unto them that are without — So the Jews termed the heathen: so our Lord terms all obstinate unbelievers; for they shall not enter into the kingdom; they shall abide in outer darkness. So that seeing they may see, and not perceive — They would not see before; now they could not, God having given them up to the blindness which they had chosen.

Verse 12. That seeing they may see, and not perceive. St. Luke gives the true sense of these words, which often occur. Acts 28:26, 27. They mark, according to Dr. Lightfoot, the obduracy which fell on the jews, when they shut their eyes against the ministry and miracles of Jesus. On their wilfully doing this, God withdrew his grace. He quotes Procopius on Isaiah to the same effect. “The power of seeing was presented to them from the grace of him who was seen; hence, their not seeing, was the consequence of shutting their eyes. But how instructive is the thought, that the sin in which we most obstinately persist, should be turned to our punishment by a mysterious providence.”

12. That — Many learned men understand this that to mean so that. Others interpret it in order that. The former meaning indicates that parables were here used so that the effects described in this verse do really follow, but not with the divine intention that they should follow. The latter indicates that parables are used with the intention and purpose that such results should follow. Now the latter is the more ordinary sense, though not the necessary one, of the Greek word here rendered that. It here indicates that parables were used for the purpose that men who chose might remain blind. Not that their blindness is a primary purpose of the Almighty; but that blindness which is their choice may be accorded to them. These negative verbs not perceive and not understand, express intentional unintelligence. These men do not fall into passive ignorance, but they actively ignore. Lest — This lest depends upon this ignoring. They ignore lest they should be converted. Obdurate sinners are sometimes afraid they will be converted. They fear that the truth will become so clearly truth that they cannot stand, and will in the trying moment yield to it. To prevent the evil use they would make of his truth Jesus wraps it in parables, and so accommodates their wish to his truth in order to avoid conversion. And their sins should be forgiven them — Silly are these men who are so afraid of conversion. For what is the worst that would happen if they should be converted? Simply this: their sins would be forgiven, and they would be healed.

V. 13. Know ye not this parable?-Which is as it were the foundation of all those that I shall speak hereafter; and is so easy to be understood?

Verse 13. Know ye not this parable?] The scope and design of which is so very obvious.

How then will ye know all parables?] Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

13. All parables — Of which this is the first, and in a great degree the key.

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verse 15. THESE are they] Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.

Where the word is sown] Instead of this clause, four copies of the Itala read the place thus-They who are sown by the way side, are they WHO RECEIVE THE WORD NEGLIGENTLY. There are thousands of this stamp in the Christian world. Reader, art thou one of them?

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

15. Satan cometh — Through his emissaries, symbolized by the fowls. Temptations have wings, and they come in flocks, and they have open beaks to snatch up the word of life and carry it off or devour it up. And how easily the seed of the word does go! People on Monday have forgotten both the sermon and the text of Sunday. The birds have come and devoured them both up.

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 19. The desire of other things choke the word-A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul.

Entering in-Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew.

It becometh unfruitful-After the fruit had grown almost to perfection.

Verse 19. The deceitfulness of riches] This is variously expressed in different copies of the Itala: the errors-delights of the world-completely alienated (abolienati) by the pleasures of the world. The lusts of other things-which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word!

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 13-20. Know ye not this parable — Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Matthew 13:19-23. The desires of other things choke the word — A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful — After the fruit had grown almost to perfection.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 21. And he said, Is a candle-As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Matthew 5:15; Luke 8:16; 11:33.

Verse 21. Is a candle-put under a bushel!] The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.

Verses 21-25. And he said, Is a candle, &c. — As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Take heed what ye hear — That is, attend to what you hear, that it may have its due influence upon you. With what measure ye mete — That is, according to the improvement you make of what you have heard, still further assistances shall be given. And to you that hear — That is, with improvement, shall more be given. For he that hath — That improves whatever he has received, to the good of others, as well as of his own soul.

Ver. 21. Is a candle brought to be put under a bushel? These words are applied to the saints, who are the lights of the world. Here they are associated with the seed sown, or the word of the kingdom. It is a pity for a wise and able minister to be hid in a corner, while so much darkness is on the christian world.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 21-23. Is a candle brought to be put under a bushel, &c. — Because passages similar to this and one that immediately follow, are found in the sermon on the mount, some interpreters have thought that St. Mark scatters portions of what might have been related to him of that Divine discourse, promiscuously in his gospel. But this is both an uncritical and a mischievous conclusion. The passages in question have something of a proverbial, character, and were therefore applicable to quite distinct occasions; and accordingly we here find this allusion to the candle, or family lamp, applied to his exposition of the important parable of the sower. It contains the reason why, though he spoke in parables for a time, he explained their meaning to the inquiring disciples, that it was not for themselves, but for others, and that he was thus qualifying them to be the public instructers of mankind. He had lighted their candle or lamp by this exposition of the parable; and now they were to put the lamp upon its stand, that it might give light to all. In other words, Christ teaches his apostles that when they became public instructers, they were not, like the Jewish rabbins, or the Gentile philosophers, to have a secret and an open doctrine, but that they were to “declare the whole counsel of God;” and lest any in future should attempt to justify a reservation of peculiar truths from the people at large, and the restriction of them to the initiated, from our Lord’s own example, who had left parables spoken to the multitude, and had confined the interpretation to a few disciples only, which arose out of circumstances of an obviously peculiar character, he himself adds, with direct reference to his own practice, and to show that his conduct in this respect was temporary only, For there is nothing hid which shall not be manifested; neither was any thing kept secret, but that it should come abroad. Whatever Christ hid for the time under parable or type, or enigmatical allusion, or his own mysterious conduct on some occasions, was all with reference to that full and open “manifestation of the truth” which succeeded his ascension; which manifestation was the great office of his apostles and first disciples. To them he therefore turns in the next verses, and enjoins the most diligent and careful hearing upon them, that they might so understand as to teach. If any man have ears to hear, let him hear.

V. 22. Matthew 10:26; Luke 8:17.

Verse 22. For there is nothing hid, &c.] Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See Clarke on “Matthew 5:15”; “Matthew 10:26”.

Verses 21-25. And he said, Is a candle, &c. — As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Take heed what ye hear — That is, attend to what you hear, that it may have its due influence upon you. With what measure ye mete — That is, according to the improvement you make of what you have heard, still further assistances shall be given. And to you that hear — That is, with improvement, shall more be given. For he that hath — That improves whatever he has received, to the good of others, as well as of his own soul.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 21-23. Is a candle brought to be put under a bushel, &c. — Because passages similar to this and one that immediately follow, are found in the sermon on the mount, some interpreters have thought that St. Mark scatters portions of what might have been related to him of that Divine discourse, promiscuously in his gospel. But this is both an uncritical and a mischievous conclusion. The passages in question have something of a proverbial, character, and were therefore applicable to quite distinct occasions; and accordingly we here find this allusion to the candle, or family lamp, applied to his exposition of the important parable of the sower. It contains the reason why, though he spoke in parables for a time, he explained their meaning to the inquiring disciples, that it was not for themselves, but for others, and that he was thus qualifying them to be the public instructers of mankind. He had lighted their candle or lamp by this exposition of the parable; and now they were to put the lamp upon its stand, that it might give light to all. In other words, Christ teaches his apostles that when they became public instructers, they were not, like the Jewish rabbins, or the Gentile philosophers, to have a secret and an open doctrine, but that they were to “declare the whole counsel of God;” and lest any in future should attempt to justify a reservation of peculiar truths from the people at large, and the restriction of them to the initiated, from our Lord’s own example, who had left parables spoken to the multitude, and had confined the interpretation to a few disciples only, which arose out of circumstances of an obviously peculiar character, he himself adds, with direct reference to his own practice, and to show that his conduct in this respect was temporary only, For there is nothing hid which shall not be manifested; neither was any thing kept secret, but that it should come abroad. Whatever Christ hid for the time under parable or type, or enigmatical allusion, or his own mysterious conduct on some occasions, was all with reference to that full and open “manifestation of the truth” which succeeded his ascension; which manifestation was the great office of his apostles and first disciples. To them he therefore turns in the next verses, and enjoins the most diligent and careful hearing upon them, that they might so understand as to teach. If any man have ears to hear, let him hear.

Verses 21-25. And he said, Is a candle, &c. — As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Take heed what ye hear — That is, attend to what you hear, that it may have its due influence upon you. With what measure ye mete — That is, according to the improvement you make of what you have heard, still further assistances shall be given. And to you that hear — That is, with improvement, shall more be given. For he that hath — That improves whatever he has received, to the good of others, as well as of his own soul.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 21-23. Is a candle brought to be put under a bushel, &c. — Because passages similar to this and one that immediately follow, are found in the sermon on the mount, some interpreters have thought that St. Mark scatters portions of what might have been related to him of that Divine discourse, promiscuously in his gospel. But this is both an uncritical and a mischievous conclusion. The passages in question have something of a proverbial, character, and were therefore applicable to quite distinct occasions; and accordingly we here find this allusion to the candle, or family lamp, applied to his exposition of the important parable of the sower. It contains the reason why, though he spoke in parables for a time, he explained their meaning to the inquiring disciples, that it was not for themselves, but for others, and that he was thus qualifying them to be the public instructers of mankind. He had lighted their candle or lamp by this exposition of the parable; and now they were to put the lamp upon its stand, that it might give light to all. In other words, Christ teaches his apostles that when they became public instructers, they were not, like the Jewish rabbins, or the Gentile philosophers, to have a secret and an open doctrine, but that they were to “declare the whole counsel of God;” and lest any in future should attempt to justify a reservation of peculiar truths from the people at large, and the restriction of them to the initiated, from our Lord’s own example, who had left parables spoken to the multitude, and had confined the interpretation to a few disciples only, which arose out of circumstances of an obviously peculiar character, he himself adds, with direct reference to his own practice, and to show that his conduct in this respect was temporary only, For there is nothing hid which shall not be manifested; neither was any thing kept secret, but that it should come abroad. Whatever Christ hid for the time under parable or type, or enigmatical allusion, or his own mysterious conduct on some occasions, was all with reference to that full and open “manifestation of the truth” which succeeded his ascension; which manifestation was the great office of his apostles and first disciples. To them he therefore turns in the next verses, and enjoins the most diligent and careful hearing upon them, that they might so understand as to teach. If any man have ears to hear, let him hear.

V. 24. Take heed what ye hear-That is, attend to what you hear, that it may have its due influence upon you.

With what measure you mete-That is, according to the improvement you make of what you have heard, still farther assistance shall be given. And to you that hear-That is, with improvement.

Verse 24. And unto you that hear shall more be given.] This clause is wanting in DG, Coptic, and four copies of the Itala; and in others, where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss, Whosoever hath, to him shall be given.

Verses 21-25. And he said, Is a candle, &c. — As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Take heed what ye hear — That is, attend to what you hear, that it may have its due influence upon you. With what measure ye mete — That is, according to the improvement you make of what you have heard, still further assistances shall be given. And to you that hear — That is, with improvement, shall more be given. For he that hath — That improves whatever he has received, to the good of others, as well as of his own soul.

24. Shall be measured to you — In proportion to our earnest listening to the word, and listening with the heart, does God measure out our profit. Much is said nowadays about good preaching, and it is doubtless important. But far more important is good listening. The poorest Gospel preaching, well listened to, is better than eloquence merely enjoyed as a pleasant song that dies with the last sweet note.

Verse 24. Take heed what ye hear. — Here blepw signifies to consider, to pay attention to; for our Lord is not cautioning them against hearing false doctrine, but is exhorting them to attend seriously to the true. The words might therefore have been rendered, Carefully consider what ye hear. With what measure ye mete. — This proverbial expression occurs in the sermon on the mount, in the form of a caution against censorious judging. Here it is used in quite a different application, and offers the most persuasive motive to the serious hearing of the word. According to the measure of attention you pay to the instructions of heavenly wisdom shall be your improvement in it; give your ear to God, and he will pour knowledge into it; give your heart to the truth, and the truth shall enlighten and sanctify it; accordingly it is added, Unto you that hear, attentively and obediently, more shall be given. The connection of these words with our Lord’s discourse, is now apparent; he enjoins it upon the apostles diligently to LEARN, because they were appointed to TEACH; and to acquaint themselves with the whole doctrine of his religion because no part of it was to be reserved to any privileged few; but its light was to diffuse itself upon all, like the beams of the family lamp, or the sun “which goeth from one part of the heaven to the other.” The same lesson is taught to modern ministers, and indeed to all Christians whatever. They are all diligently to hear, consider, and LEARN the words of Christ, in order that they may be qualified to make them known to the whole world of ignorant and vicious men.

V. 25. He that hath-That improves whatever he has received, to the good of others, as well as of his own soul. Matthew 13:12; Luke 8:18.

Verse 25. He that hath] See Clarke on “Matthew 13:12”.

Verses 21-25. And he said, Is a candle, &c. — As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Take heed what ye hear — That is, attend to what you hear, that it may have its due influence upon you. With what measure ye mete — That is, according to the improvement you make of what you have heard, still further assistances shall be given. And to you that hear — That is, with improvement, shall more be given. For he that hath — That improves whatever he has received, to the good of others, as well as of his own soul.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verse 25. For he that hath. — See the notes on Matthew 13:10-14.

V. 26. So is the kingdom of God-The inward kingdom is like seed which a man casts into the ground-This a preacher of the Gospel casts into the heart.

And he sleeps and rises night and day-That is, he has it continually in his thoughts.

Meantime it springs and grows up he knows not how-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.

Verse 26. So is the kingdom of God] This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus:-“What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven.” I see no necessity of inquiring how Christ may be said to sleep and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed.

Verse 26. So is the kingdom of God — The gospel dispensation, whereby God overthrows the kingdom of Satan, collects subjects to himself, and erects and establishes his own kingdom. The grace of God in the soul is also included, erecting that kingdom which is within men, and is righteousness, peace, and joy in the Holy Ghost, Romans 14:17. As if a man should cast seed into the ground — The seed of God’s word a preacher of the gospel casts into the field of the world, and into the hearts of the penitent and believing. And sleeps and rises night and day — That is, he has it continually in his thoughts. Meantime, it springs and grows up, he knows not how — Even he that sowed it cannot explain how it grows. Here we are taught, “that as the husbandman does not by any efficacy of his own, cause the seed to grow, but leaves it to be nourished by the soil and the sun; so Jesus and his apostles, having taught men the doctrines of true religion, were not by any miraculous force to constrain their wills; far less were they, by the terrors of fire and sword, to interpose visibly for the furthering thereof, but would suffer it to spread by the secret influences of the Spirit, till at length it should obtain its full effect. Moreover, as the husbandman cannot, by the most diligent observation, perceive the corn in his field extending its dimensions as it grows, so the ministers of Christ cannot see the operation of the gospel, [and of divine grace,] upon the minds of men; the effects, however, of its operation, when these are produced, they can discern, just as the husbandman can discern when his corn is fully grown and fit for reaping. In the mean time, the design of the parable is not to lead the ministers of Christ to imagine that religion will flourish without due pains taken about it. It was formed to teach the Jews in particular, that neither the Messiah nor his servants would subdue men by the force of arms, as they supposed he would have done; and also, to prevent the apostles from being dispirited when they did not see immediate success following their labours.” — Macknight. For the earth bringeth forth fruit of herself — Greek, automath, spontaneously. For, as the earth, by a certain curious kind of mechanism which the greatest philosophers cannot fully comprehend, does, as it were, spontaneously, without any assistance from men, carry the seed through the whole progress of vegetation, and produce first the blade, then the ear, then the full corn in the ear; so will the gospel gradually spread in the world; and so the penitent, believing 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. When the fruit is brought forth — That is, when the corn is full and ripe; he putteth in the sickle — God cutteth down and gathereth the fruit into his garner.

26-29. Mark here gives a beautiful simile of our Lord, which is furnished by no other evangelist. It compares the growth of the word in the heart to the growth of the seed to full maturity and fruit.

Verses 26-29. So is the kingdom of God, &c. — This beautiful parable is recorded only by St. Mark; and its connection with what precedes may easily be traced. Christ had represented himself in the preceding parable as the sower of the word, and had solemnly enjoined such a profitable hearing of it upon his disciples as that they should “keep it, and bring forth fruit with patience.” But they in turn were to be sowers of the word of God, and under their designation as the future teachers of the world, he had addressed to them the cautions which have just been noticed. Our Lord now considers them as going forth to sow, and the leading object of the parable was to encourage them in their great work, and to fortify them against impatience and despondency. The metaphors are taken from husbandry. A man casts seed into the ground; then sleeps, and rises night and day, that is, he pursues the other duties of life, labours by day, and sleeps by night, to refresh himself for the labours of the day following; but never thinks that he can make the seed grow by skill of his own, or that his presence with it, unfolding, and nourishing its parts, is necessary to its germination. He leaves it to the laws impressed upon nature by its Author, and to his blessing which gives those laws all their energy; and the seed springs and grows up he knoweth not how; nor does he wait to know how these mysteries may be solved before he casts in his seed, nor quarrel with the result, but he thankfully receives it, although he cannot trace the process. The effect as far as visible agency is concerned, is produced by the energy of the earth, under the influence of the rain and sun: the earth bringeth forth fruit of herself, automath, “spontaneously,” without needing the agency of man to produce the effect, after the ground is once prepared and the seed deposited. Then the wonderful process goes on independent of man: all is NATURE; that is, all is GOD. — The blade, the ear, the full corn in the ear, succeed each other; and when the fruit is brought forth, — literally, delivers itself up, or yields itself to the reaper, — he putteth in the sickle, because the harvest is come. Here then we have represented the part which man takes in the production of the moral harvest. He prepares the ground, sows the seed, and finally reaps it; but the result depends upon a higher, and invisible, and inscrutable power. This opens the seed, strikes its root, supplies it with nourishment, unfolds the germ into the blade, the ear, the full, the multiplied and mature grain in the ear, and then yields or delivers over, paradidwmi, the perfected harvest into the hand of man to be laid up for his sustenance. The fine moral conclusions, from this beautiful parable could not escape the apostles, and therefore no explanation is added. They were taught that the success of the Gospel in the hearts of men is as certainly produced by Divine influence as the fertility of seeds in the earth by the influence of the invisible power of God working in the elements; and that they were therefore to sow the seed of truth, as the husbandman his grain, in PRAYER and in ENTIRE TRUST upon the power and goodness of God to make it fruitful. This appears to be the great leading lesson of the parable; and nothing could tend so powerfully to excite the Christian husbandman to labour, as to be thus warranted to depend upon the exerted influence of God to give effect to his labours. It was his to sow, and to leave the seed to the secret, invisible, but constant blessing and influence of God, always putting forth its energy in the heart which receives him, and carrying on the work of grace, like the process of vegetation, to consummation. To this there may be subordinate lessons; but they are not so clear, and the fancy of men must not be suffered to intrude itself into these sacred portions of God’s word without authority. This one grand truth is surely enough to meditate upon: that God works in the heart of man as certainly as in the elements of nature; and that, as he delights to pour out his goodness in rewarding the labour of the husbandman with abundant harvests, and cheers his hope by the gradual growth of the seed he has sown in faith; so he rejoices over man to convert the barren waste of his withered nature into spiritual fertility, to bless the springing of the seed of every holy principle, and pure and kind affection, and will complete this wondrous work of his power and love, by delivering us up, mature and fit for heaven into the hands of the appointed reapers. With firm FAITH therefore in these promises, — for the parable has the force of a promise, — let the ministers of Christ sow their seed, and wait for the increase.

Verse 27. 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 offence 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, &c., 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 labour 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.

27. Should sleep, and rise night and day — That is, who sleep, night, and rise, day. He knoweth not how — He knows what must be done by him in order that the process may take place, but the process itself is a secret to him. The plants grow while he sleeps. But if he were awake, nature nevertheless works in secret before his eyes.

Verses 26-29. So is the kingdom of God, &c. — This beautiful parable is recorded only by St. Mark; and its connection with what precedes may easily be traced. Christ had represented himself in the preceding parable as the sower of the word, and had solemnly enjoined such a profitable hearing of it upon his disciples as that they should “keep it, and bring forth fruit with patience.” But they in turn were to be sowers of the word of God, and under their designation as the future teachers of the world, he had addressed to them the cautions which have just been noticed. Our Lord now considers them as going forth to sow, and the leading object of the parable was to encourage them in their great work, and to fortify them against impatience and despondency. The metaphors are taken from husbandry. A man casts seed into the ground; then sleeps, and rises night and day, that is, he pursues the other duties of life, labours by day, and sleeps by night, to refresh himself for the labours of the day following; but never thinks that he can make the seed grow by skill of his own, or that his presence with it, unfolding, and nourishing its parts, is necessary to its germination. He leaves it to the laws impressed upon nature by its Author, and to his blessing which gives those laws all their energy; and the seed springs and grows up he knoweth not how; nor does he wait to know how these mysteries may be solved before he casts in his seed, nor quarrel with the result, but he thankfully receives it, although he cannot trace the process. The effect as far as visible agency is concerned, is produced by the energy of the earth, under the influence of the rain and sun: the earth bringeth forth fruit of herself, automath, “spontaneously,” without needing the agency of man to produce the effect, after the ground is once prepared and the seed deposited. Then the wonderful process goes on independent of man: all is NATURE; that is, all is GOD. — The blade, the ear, the full corn in the ear, succeed each other; and when the fruit is brought forth, — literally, delivers itself up, or yields itself to the reaper, — he putteth in the sickle, because the harvest is come. Here then we have represented the part which man takes in the production of the moral harvest. He prepares the ground, sows the seed, and finally reaps it; but the result depends upon a higher, and invisible, and inscrutable power. This opens the seed, strikes its root, supplies it with nourishment, unfolds the germ into the blade, the ear, the full, the multiplied and mature grain in the ear, and then yields or delivers over, paradidwmi, the perfected harvest into the hand of man to be laid up for his sustenance. The fine moral conclusions, from this beautiful parable could not escape the apostles, and therefore no explanation is added. They were taught that the success of the Gospel in the hearts of men is as certainly produced by Divine influence as the fertility of seeds in the earth by the influence of the invisible power of God working in the elements; and that they were therefore to sow the seed of truth, as the husbandman his grain, in PRAYER and in ENTIRE TRUST upon the power and goodness of God to make it fruitful. This appears to be the great leading lesson of the parable; and nothing could tend so powerfully to excite the Christian husbandman to labour, as to be thus warranted to depend upon the exerted influence of God to give effect to his labours. It was his to sow, and to leave the seed to the secret, invisible, but constant blessing and influence of God, always putting forth its energy in the heart which receives him, and carrying on the work of grace, like the process of vegetation, to consummation. To this there may be subordinate lessons; but they are not so clear, and the fancy of men must not be suffered to intrude itself into these sacred portions of God’s word without authority. This one grand truth is surely enough to meditate upon: that God works in the heart of man as certainly as in the elements of nature; and that, as he delights to pour out his goodness in rewarding the labour of the husbandman with abundant harvests, and cheers his hope by the gradual growth of the seed he has sown in faith; so he rejoices over man to convert the barren waste of his withered nature into spiritual fertility, to bless the springing of the seed of every holy principle, and pure and kind affection, and will complete this wondrous work of his power and love, by delivering us up, mature and fit for heaven into the hands of the appointed reapers. With firm FAITH therefore in these promises, — for the parable has the force of a promise, — let the ministers of Christ sow their seed, and wait for the increase.

Verse 28. Bringeth forth-of herself] automath. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet:-

Namque aliæ, NULLIS HOMlNUM COGENTIBUS, ipsæ

SPONTE SUA veniunt. — VIRG. Geor. l. ii. v. 10.

“Some (trees) grow of their own accord, without the labour of man.” All the endlessly varied herbage of the field is produced in this way. The full corn] plhrh siton, FULL wheat; the perfect, full-grown, or ripe corn. Lucian uses kenov karpov, 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 fulness of God.

26-29. Mark here gives a beautiful simile of our Lord, which is furnished by no other evangelist. It compares the growth of the word in the heart to the growth of the seed to full maturity and fruit.

Verses 26-29. So is the kingdom of God, &c. — This beautiful parable is recorded only by St. Mark; and its connection with what precedes may easily be traced. Christ had represented himself in the preceding parable as the sower of the word, and had solemnly enjoined such a profitable hearing of it upon his disciples as that they should “keep it, and bring forth fruit with patience.” But they in turn were to be sowers of the word of God, and under their designation as the future teachers of the world, he had addressed to them the cautions which have just been noticed. Our Lord now considers them as going forth to sow, and the leading object of the parable was to encourage them in their great work, and to fortify them against impatience and despondency. The metaphors are taken from husbandry. A man casts seed into the ground; then sleeps, and rises night and day, that is, he pursues the other duties of life, labours by day, and sleeps by night, to refresh himself for the labours of the day following; but never thinks that he can make the seed grow by skill of his own, or that his presence with it, unfolding, and nourishing its parts, is necessary to its germination. He leaves it to the laws impressed upon nature by its Author, and to his blessing which gives those laws all their energy; and the seed springs and grows up he knoweth not how; nor does he wait to know how these mysteries may be solved before he casts in his seed, nor quarrel with the result, but he thankfully receives it, although he cannot trace the process. The effect as far as visible agency is concerned, is produced by the energy of the earth, under the influence of the rain and sun: the earth bringeth forth fruit of herself, automath, “spontaneously,” without needing the agency of man to produce the effect, after the ground is once prepared and the seed deposited. Then the wonderful process goes on independent of man: all is NATURE; that is, all is GOD. — The blade, the ear, the full corn in the ear, succeed each other; and when the fruit is brought forth, — literally, delivers itself up, or yields itself to the reaper, — he putteth in the sickle, because the harvest is come. Here then we have represented the part which man takes in the production of the moral harvest. He prepares the ground, sows the seed, and finally reaps it; but the result depends upon a higher, and invisible, and inscrutable power. This opens the seed, strikes its root, supplies it with nourishment, unfolds the germ into the blade, the ear, the full, the multiplied and mature grain in the ear, and then yields or delivers over, paradidwmi, the perfected harvest into the hand of man to be laid up for his sustenance. The fine moral conclusions, from this beautiful parable could not escape the apostles, and therefore no explanation is added. They were taught that the success of the Gospel in the hearts of men is as certainly produced by Divine influence as the fertility of seeds in the earth by the influence of the invisible power of God working in the elements; and that they were therefore to sow the seed of truth, as the husbandman his grain, in PRAYER and in ENTIRE TRUST upon the power and goodness of God to make it fruitful. This appears to be the great leading lesson of the parable; and nothing could tend so powerfully to excite the Christian husbandman to labour, as to be thus warranted to depend upon the exerted influence of God to give effect to his labours. It was his to sow, and to leave the seed to the secret, invisible, but constant blessing and influence of God, always putting forth its energy in the heart which receives him, and carrying on the work of grace, like the process of vegetation, to consummation. To this there may be subordinate lessons; but they are not so clear, and the fancy of men must not be suffered to intrude itself into these sacred portions of God’s word without authority. This one grand truth is surely enough to meditate upon: that God works in the heart of man as certainly as in the elements of nature; and that, as he delights to pour out his goodness in rewarding the labour of the husbandman with abundant harvests, and cheers his hope by the gradual growth of the seed he has sown in faith; so he rejoices over man to convert the barren waste of his withered nature into spiritual fertility, to bless the springing of the seed of every holy principle, and pure and kind affection, and will complete this wondrous work of his power and love, by delivering us up, mature and fit for heaven into the hands of the appointed reapers. With firm FAITH therefore in these promises, — for the parable has the force of a promise, — let the ministers of Christ sow their seed, and wait for the increase.

V. 29. He putteth in the sickle-God cutteth down and gathereth the corn into his garner.

Verse 29. He putteth in the sickle] apostellei, 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 Philippians 1:21, 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.

26-29. Mark here gives a beautiful simile of our Lord, which is furnished by no other evangelist. It compares the growth of the word in the heart to the growth of the seed to full maturity and fruit.

Verses 26-29. So is the kingdom of God, &c. — This beautiful parable is recorded only by St. Mark; and its connection with what precedes may easily be traced. Christ had represented himself in the preceding parable as the sower of the word, and had solemnly enjoined such a profitable hearing of it upon his disciples as that they should “keep it, and bring forth fruit with patience.” But they in turn were to be sowers of the word of God, and under their designation as the future teachers of the world, he had addressed to them the cautions which have just been noticed. Our Lord now considers them as going forth to sow, and the leading object of the parable was to encourage them in their great work, and to fortify them against impatience and despondency. The metaphors are taken from husbandry. A man casts seed into the ground; then sleeps, and rises night and day, that is, he pursues the other duties of life, labours by day, and sleeps by night, to refresh himself for the labours of the day following; but never thinks that he can make the seed grow by skill of his own, or that his presence with it, unfolding, and nourishing its parts, is necessary to its germination. He leaves it to the laws impressed upon nature by its Author, and to his blessing which gives those laws all their energy; and the seed springs and grows up he knoweth not how; nor does he wait to know how these mysteries may be solved before he casts in his seed, nor quarrel with the result, but he thankfully receives it, although he cannot trace the process. The effect as far as visible agency is concerned, is produced by the energy of the earth, under the influence of the rain and sun: the earth bringeth forth fruit of herself, automath, “spontaneously,” without needing the agency of man to produce the effect, after the ground is once prepared and the seed deposited. Then the wonderful process goes on independent of man: all is NATURE; that is, all is GOD. — The blade, the ear, the full corn in the ear, succeed each other; and when the fruit is brought forth, — literally, delivers itself up, or yields itself to the reaper, — he putteth in the sickle, because the harvest is come. Here then we have represented the part which man takes in the production of the moral harvest. He prepares the ground, sows the seed, and finally reaps it; but the result depends upon a higher, and invisible, and inscrutable power. This opens the seed, strikes its root, supplies it with nourishment, unfolds the germ into the blade, the ear, the full, the multiplied and mature grain in the ear, and then yields or delivers over, paradidwmi, the perfected harvest into the hand of man to be laid up for his sustenance. The fine moral conclusions, from this beautiful parable could not escape the apostles, and therefore no explanation is added. They were taught that the success of the Gospel in the hearts of men is as certainly produced by Divine influence as the fertility of seeds in the earth by the influence of the invisible power of God working in the elements; and that they were therefore to sow the seed of truth, as the husbandman his grain, in PRAYER and in ENTIRE TRUST upon the power and goodness of God to make it fruitful. This appears to be the great leading lesson of the parable; and nothing could tend so powerfully to excite the Christian husbandman to labour, as to be thus warranted to depend upon the exerted influence of God to give effect to his labours. It was his to sow, and to leave the seed to the secret, invisible, but constant blessing and influence of God, always putting forth its energy in the heart which receives him, and carrying on the work of grace, like the process of vegetation, to consummation. To this there may be subordinate lessons; but they are not so clear, and the fancy of men must not be suffered to intrude itself into these sacred portions of God’s word without authority. This one grand truth is surely enough to meditate upon: that God works in the heart of man as certainly as in the elements of nature; and that, as he delights to pour out his goodness in rewarding the labour of the husbandman with abundant harvests, and cheers his hope by the gradual growth of the seed he has sown in faith; so he rejoices over man to convert the barren waste of his withered nature into spiritual fertility, to bless the springing of the seed of every holy principle, and pure and kind affection, and will complete this wondrous work of his power and love, by delivering us up, mature and fit for heaven into the hands of the appointed reapers. With firm FAITH therefore in these promises, — for the parable has the force of a promise, — let the ministers of Christ sow their seed, and wait for the increase.

V. 30. Matthew 13:31; Luke 13:18.

Verse 30. Whereunto shall we liken the kingdom of God?] How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men. How dull and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no instruction to the multitude.

Verses 30-34. Whereunto shall we liken the kingdom of God, &c. — See notes on Matthew 13:31, 32. He spake the word unto them as they were able to hear it — Adapting it to the capacity of his hearers, and speaking as plainly as he could without offending them. A rule never to be forgotten by those who instruct others. But without a parable, &c. — See note on Matthew 13:34, 35.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 30-32. A grain of mustard seed. — See the notes on Matthew 13:31, 32. This parable, like the foregoing, was designed to encourage the labours of the apostles, and all ministers to the end of time. Each parable, too, is applicable both to the effect of Divine grace in the hearts of individuals, and in the world at large.

Verse 31. A grain of mustard seed] See on Matthew 13:31, 32.

Verses 30-34. Whereunto shall we liken the kingdom of God, &c. — See notes on Matthew 13:31, 32. He spake the word unto them as they were able to hear it — Adapting it to the capacity of his hearers, and speaking as plainly as he could without offending them. A rule never to be forgotten by those who instruct others. But without a parable, &c. — See note on Matthew 13:34, 35.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 30-32. A grain of mustard seed. — See the notes on Matthew 13:31, 32. This parable, like the foregoing, was designed to encourage the labours of the apostles, and all ministers to the end of time. Each parable, too, is applicable both to the effect of Divine grace in the hearts of individuals, and in the world at large.

Verses 30-34. Whereunto shall we liken the kingdom of God, &c. — See notes on Matthew 13:31, 32. He spake the word unto them as they were able to hear it — Adapting it to the capacity of his hearers, and speaking as plainly as he could without offending them. A rule never to be forgotten by those who instruct others. But without a parable, &c. — See note on Matthew 13:34, 35.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verses 30-32. A grain of mustard seed. — See the notes on Matthew 13:31, 32. This parable, like the foregoing, was designed to encourage the labours of the apostles, and all ministers to the end of time. Each parable, too, is applicable both to the effect of Divine grace in the hearts of individuals, and in the world at large.

V. 33. He spake the word as they were able to hear it-Adapting it to the capacity of his hearers; and speaking as plain as he could without offending them. A rule never to be forgotten by those who instruct others.

Verse 33. With many such parables] pollaiv, many, is omitted by L, sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Æthiopic, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. It is probably an interpolation: the text reads better without it.

As they were able to hear] akouein, 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.

Verses 30-34. Whereunto shall we liken the kingdom of God, &c. — See notes on Matthew 13:31, 32. He spake the word unto them as they were able to hear it — Adapting it to the capacity of his hearers, and speaking as plainly as he could without offending them. A rule never to be forgotten by those who instruct others. But without a parable, &c. — See note on Matthew 13:34, 35.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

Verse 34. He expounded all things to his disciples.] That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things.

In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain,-for the secret of the Lord is with them who fear him.

Verses 30-34. Whereunto shall we liken the kingdom of God, &c. — See notes on Matthew 13:31, 32. He spake the word unto them as they were able to hear it — Adapting it to the capacity of his hearers, and speaking as plainly as he could without offending them. A rule never to be forgotten by those who instruct others. But without a parable, &c. — See note on Matthew 13:34, 35.

Ver. 34. Without a parable spake he not unto them; that is, when he spake of his kingdom, had he addressed those things to the multitude in plain discourse, it would have been to make a premature disclosure of his person, as “over all, God blessed for ever.” Romans 9:5. This was not to be done till after his resurrection. His parables were concise, and all the figures familiar and impressive. The people would well remember them, and enquire after divine illustrations.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 35. Matthew 8:23; Luke 8:22.

Verse 35. Let us pass over unto the other side.] Our Lord was now by the sea of Galilee.

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.

Ver. 35. When the even was come, he saith to them, let us pass over to the other side. Having preached twice, once in Peter’s house, and once on the sea-shore, he sailed at night. What a pattern of labour, and of love to souls. Think of this, oh pastor, who enjoyest leisure with preferment.

§ 49. — PARABLES, 1-35.

(See notes on Matthew 13.)

1. Sat in the sea — That is, he sat in the boat, and the boat was in the sea. Here our Lord delivered the great series of parabolic discourses of which a sketch is given in Matthew 13.

V. 36. They take him as he was in the vessel-They carried him immediately in the same vessel from which he had been preaching to the people.

Verse 36. THEY took him even as he was in the ship.] That is, the disciples; he was now en tw ploiw, 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.

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.

Verse 36. They took him even as he was in the ship. — That is, instantly, without any preparation. See the notes on Matthew 8:24-27.

Verse 37. A great storm of wind] See Clarke on “Matthew 8:24”.

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.

V. 38. On the pillow-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.

Verse 38. On a pillow] proskefalaion 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.

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.

V. 39. Peace-Cease thy tossing:

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

Verse 39. Peace, be still.] Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction.

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.

Verse 40. Why are ye so fearful?] Having me with you. How is it that ye have no faith?] Having already had such proofs of my unlimited power and goodness.

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.

Verse 41. What manner of man is this?] They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succour 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, and must refer the reader to the places marked in the margin.

ST. MARK

Verses 35-41. The same day, when the even was come — See note on Matthew 8:18. They took him even as he was in the ship — They carried him immediately, in the same vessel from which he had been preaching to the people. And there arose a great storm — See note on Matthew 8:23-27. He was asleep in the hinder part of the ship — So we translate the words epi th prumnh, for want of a proper English expression for that particular part of the vessel near the rudder, on which he lay. Peace — Cease thy tossing; be still — Cease thy roaring. The Greek word, pefimwso, is, literally, Be thou gagged.