1He began to teach again by the sea. And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land. 2And He was teaching them many things in parables, and was saying to them in His teaching, 3“Listen to this! Behold, the sower went out to sow; 4as he was sowing, some seed fell beside the road, and the birds came and ate it up. 5“Other seed fell on the rocky ground where it did not have much soil; and immediately it sprang up because it had no depth of soil. 6“And after the sun had risen, it was scorched; and because it had no root, it withered away. 7“Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop. 8“Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold.” 9And He was saying, “He who has ears to hear, let him hear.”

      10As soon as He was alone, His followers, along with the twelve, began asking Him about the parables. 11And He was saying to them, “To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, 12so that WHILE SEEING, THEY MAY SEE AND NOT PERCEIVE, AND WHILE HEARING, THEY MAY HEAR AND NOT UNDERSTAND, OTHERWISE THEY MIGHT RETURN AND BE FORGIVEN.”

Explanation

      13And He said to them, “Do you not understand this parable? How will you understand all the parables? 14“The sower sows the word. 15“These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. 16“In a similar way these are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy; 17and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away. 18“And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, 19but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. 20“And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold.”

      21And He was saying to them, “A lamp is not brought to be put under a basket, is it, or under a bed? Is it not brought to be put on the lampstand? 22“For nothing is hidden, except to be revealed; nor has anything been secret, but that it would come to light. 23“If anyone has ears to hear, let him hear.” 24And He was saying to them, “Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides. 25“For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him.”

Parable of the Seed

      26And He was saying, “The kingdom of God is like a man who casts seed upon the soil; 27and he goes to bed at night and gets up by day, and the seed sprouts and grows—how, he himself does not know. 28“The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. 29“But when the crop permits, he immediately puts in the sickle, because the harvest has come.”

Parable of the Mustard Seed

      30And He said, “How shall we picture the kingdom of God, or by what parable shall we present it? 31“It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, 32yet when it is sown, it grows up and becomes larger than all the garden plants and forms large branches; so that THE BIRDS OF THE AIR can NEST UNDER ITS SHADE.”

      33With many such parables He was speaking the word to them, so far as they were able to hear it; 34and He did not speak to them without a parable; but He was explaining everything privately to His own disciples.

Jesus Stills the Sea

      35On that day, when evening came, He said to them, “Let us go over to the other side.” 36Leaving the crowd, they took Him along with them in the boat, just as He was; and other boats were with Him. 37And there arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filling up. 38Jesus Himself was in the stern, asleep on the cushion; and they woke Him and said to Him, “Teacher, do You not care that we are perishing?” 39And He got up and rebuked the wind and said to the sea, “Hush, be still.” And the wind died down and it became perfectly calm. 40And He said to them, “Why are you afraid? Do you still have no faith?” 41They became very much afraid and said to one another, “Who then is this, that even the wind and the sea obey Him?”

Parallel Verses

New American Standard Bible (©1995)
He began to teach again by the sea. And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land.

GOD'S WORD® Translation (©1995)
Jesus began to teach again by the Sea of Galilee. A very large crowd gathered around him, so he got into a boat and sat in it. The boat was in the water while the entire crowd lined the shore.

King James Bible
And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

Douay-Rheims Bible
AND again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea; and all the multitude was upon the land by the sea side.

Darby Bible Translation
And again he began to teach by the sea. And a great crowd was gathered together to him, so that going on board ship he sat in the sea, and all the crowd were close to the sea on the land.

English Revised Version
And again he began to teach by the sea side. And there is gathered unto him a very great multitude, so that he entered into a boat, and sat in the sea; and all the multitude were by the sea on the land.

Webster's Bible Translation
And he began again to teach by the sea-side: and there was gathered to him a great multitude, so that he entered into a boat, and sat on the sea; and the whole multitude was by the sea, on the land.

Weymouth New Testament
Once more He began to teach by the side of the Lake, and a vast multitude of people came together to listen to Him. He therefore went on board the boat and sat there, a little way from the land; and all the people were on the shore close to the water.

World English Bible
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 Literal Translation
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,

Cross References

Matthew 13:1 That day Jesus went out of the house and was sitting by the sea.

Mark 2:13 And He went out again by the seashore; and all the people were coming to Him, and He was teaching them.

Mark 3:7 Jesus withdrew to the sea with His disciples; and a great multitude from Galilee followed; and also from Judea,

Mark 3:9 And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him;

Mark 4:36 Leaving the crowd, they took Him along with them in the boat, just as He was; and other boats were with Him.

Mark 5:2 When He got out of the boat, immediately a man from the tombs with an unclean spirit met Him,

Mark 5:21 When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore.

Luke 5:1 Now it happened that while the crowd was pressing around Him and listening to the word of God, He was standing by the lake of Gennesaret;

Luke 5:3 And He got into one of the boats, which was Simon's, and asked him to put out a little way from the land. And He sat down and began teaching the people from the boat.

Luke 8:4 When a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable:

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

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

Verses 1-20

The foregoing chapter began with Christ's entering into the synagogue (v. 1); this chapter begins with Christ's teaching again by the sea side. Thus he changed his method, that if possible all might be reached and wrought upon. To gratify the nice and more genteel sort of people that had seats, chief seats, in the synagogue, and did not care for hearing a sermon any where else, he did not preach always by the sea side, but, having liberty, went often into the synagogue, and taught there; yet, to gratify the poor, the mob, that could not get room in the synagogue, he did not always preach there, but began again to teach by the sea side, where they could come within hearing. Thus are we debtors both to the wise and to the unwise, Rom. 1:14.

Here seems to be a new convenience found out, which had not been used before, though he had before preached by the sea side (ch. 2:13), and that was-his standing in a ship, while his hearers stood upon the land; and that inland sea of Tiberias having no tide, there was no ebbing and flowing of the waters to disturb them. Methinks Christ's carrying his doctrine into a ship, and preaching it thence, was a presage of his sending the gospel to the isles of the Gentiles, and the shipping off of the kingdom of God (that rich cargo) from the Jewish nation, to be sent to a people that would bring forth more of the fruits of it. Now observe here,

I. The way of teaching that Christ used with the multitude (v. 2); He taught them many things, but it was by parables or similitudes, which would tempt them to hear; for people love to be spoken to in their own language, and careless hearers will catch at a plain comparison borrowed from common things, and will retain and repeat that, when they have lost, or perhaps never took, the truth which it was designed to explain and illustrate: but unless they would take pains to search into it, it would but amuse them; seeing they would see, and not perceive (v. 12); and so, while it gratified their curiosity, it was the punishment of their stupidity; they wilfully shut their eyes against the light, and therefore justly did Christ put it into the dark lantern of a parable, which had a bright side toward those who applied it to themselves, and were willing to be guided by it; but to those who were only willing for a season to play with it, it only gave a flash of light now and then, but sent them away in the dark. It is just with God to say of those that will not see, that they shall not see, and to hide from their eyes, who only look about them with a great deal of carelessness, and never look before them with any concern upon the things that belong to their peace.

II. The way of expounding that he used with his disciples; When he was alone by himself, not only the twelve, but others that were about him with the twelve, took the opportunity to ask him the meaning of the parables, v. 10. They found it good to be about Christ; the nearer him the better; good to be with the twelve, to be conversant with those that are intimate with him. And he told them what a distinguishing favour it was to them, that they were made acquainted with the mystery of the kingdom of God, v. 11. The secret of the Lord was with them. That instructed them, which others were only amused with, and they were made to increase in knowledge by every parable, and understood more of the way and method in which Christ designed to set up his kingdom in the world, while others were dismissed, never the wiser. Note, Those who know the mystery of the kingdom of heaven, must acknowledge that it is given to them; they receive both the light and the sight from Jesus Christ, who, after his resurrection, both opened the scriptures, and opened the understanding, Lu. 24:27, 45.

In particular, we have here,

1. The parable of the sower, as we had it, Mt. 13:3, etc. He begins (v. 3), with, Hearken, and concludes (v. 9) with, He that hath ears to hear, let him hear. Note, The words of Christ demand attention, and those who speak from him, may command it, and should stir it up; even that which as yet we do not thoroughly understand, or not rightly, we must carefully attend to, believing it to be both intelligible and weighty, that at length we may understand it; we shall find more in Christ's sayings than at first there seemed to be.

2. The exposition of it to the disciples. Here is a question Christ put to them before he expounded it, which we had not in Matthew (v. 13); "Know ye not this parable? Know ye not the meaning of it? How then will ye know all parables?" (1.) "If ye know not this, which is so plain, how will ye understand other parables, which will be more dark and obscure? If ye are gravelled and run aground with this, which bespeaks so plainly the different success of the word preached upon those that hear it, which ye yourselves may see easily, how will ye understand the parables which hereafter will speak of the rejection of the Jews, and the calling of the Gentiles, which is a thing ye have no idea of?" Note, This should quicken us both to prayer and pains that we may get knowledge, that there are a great many things which we are concerned to know; and if we understand not the plain truths of the gospel, how shall we master those that are more difficult? Vita brevis, ars longa-Life is short, art is long. If we have run with the footmen, and they have wearied us, and run us down, then how shall we contend with horses? Jer. 12:5. (2.) "If ye know not this, which is intended for your direction in hearing the word, that ye may profit by it; how shall ye profit by what ye are further to hear? This parable is to teach you to be attentive to the word, and affected with it, that you may understand it. If ye receive not this, ye will not know how to use the key by which ye must be let into all the rest." If we understand not the rules we are to observe in order to our profiting by the word, how shall we profit by any other rule? Observe, Before Christ expounds the parable, [1.] He shows them how sad their case was, who were not let into the meaning of the doctrine of Christ; To you it is given, but not to them. Note, It will help us to put a value upon the privileges we enjoy as disciples of Christ, to consider the deplorable state of those who want such privileges, especially that they are out of the ordinary way of conversion; lest they should be converted, and their sins should be forgiven them. v. 12. Those only who are converted, have their sins forgiven them: and it is the misery of unconverted souls, that they lie under unpardoned guilt. [2.] He shows them what a shame it was, that they needed such particular explanations of the word they heard, and did not apprehend it at first. Those that would improve in knowledge, must be made sensible of their ignorance.

Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here,

First, That in the great field of the church, the word of God is dispensed to all promiscuously; The sower soweth the word (v. 14), sows it at a venture, beside all waters, upon all sorts of ground (Isa. 32:20), not knowing where it will light, or what fruit it will bring forth. He scatters it, in order to the increase of it. Christ was awhile sowing himself, when he went about teaching and preaching; now he sends his ministers, and sows by their hand. Ministers are sowers; they have need of the skill and discretion of the husbandman (Isa. 28:24-26); they must not observe winds and clouds (Eccl. 11:4, 6), and must look up to God, who gives seed to the sower, 2 Co. 9:10.

Secondly, That of the many that hear the word of the gospel, and read it, and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it; here is but one in four, that comes to good. It is sad to think, how much of the precious seed of the word of God is lost, and sown in vain; but there is a day coming when lost sermons must be accounted for. Many that have heard Christ himself preach in their streets, will hereafter be bidden to depart from him; those therefore who place all their religion in hearing, as if that alone would save them, do but deceive themselves, and build their hope upon the sand, Jam. 1:22.

Thirdly, Many are much affected with the word for the present, who yet receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot. We read of hypocrites, that they delight to know God's ways (Isa. 58:2); of Herod, that he heard John gladly (ch. 6:20); of others, that they rejoiced in his light (Jn. 5:35); of those to whom Ezekiel was a lovely song (Eze. 33:32); and those represented here by the stony ground, received the word with gladness, and yet came to nothing.

Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it.

Fifthly, The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unploughed, unhumbled, when it lies common, to be trodden on by every passenger, as theirs that are great company-keepers, then the devil is like the fowls; he comes swiftly, and carries away the word ere we are aware. When therefore these fowls come down upon the sacrifices, we should take care, as Abram did, to drive them away (Gen. 15:11); that, though we cannot keep them from hovering over our heads, we may not let them nestle in our hearts.

Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell.

Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly.

Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears.

Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body.

Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account.

Lastly, No good fruit is to be expected but from good seed. If the seed be sown on good ground, if the heart be humble, and holy, and heavenly, there will be good fruit, and it will abound sometimes even to a hundred fold, such a crop as Isaac reaped, Gen. 26:12.

Calvin's Commentary

Matthew 13:1-17

Mark 4:1-12, 24-25

Luke 8:1-10, 18

1. And on the same day Jesus went out of the house, and sat down near the sea. 2. And great multitudes were gathered to him, so that he entered into a ship, and sat down, and the whole multitude was standing on the shore. 3. And he said many things to them by parables, saying, Lo, one who was sowing, some seeds fell near the road, and the birds came and devoured them. 5. And some fell on stony places, where they had not much earth, and immediately they sprang up, because they had not depth of earth. 6. But when the sun rose, they were burnt up, and because they had not a root, they withered away. 7. Others again fell on thorns, and the thorns grew up, and choked them. 8. And others fell on good soil, and yielded fruit: some a hundred-fold, some sixty-fold, some thirty-fold. 9. He that hath ears to hear, let him hear. 10. And the disciples approaching said to him, Why dost thou speak to them by parables? 11. But he answering, said to them, To you it is given to know the mysteries [168] of the kingdom of heaven, but to them it is not given, 12. For whosoever hath, it shall be given to him, and he shall be rendered more wealthy; [169] and whosoever hath not, even that which he hath shall be taken from him. 13. For this reason I speak to them in parables, because seeing, they do not see, and hearing, they do not hear nor understand. 14. And in them is fulfilled the prophecy of Isaiah, which saith, With the ears you shall hear, and shall not understand, and seeing, you shall see, and shall not perceive. 15. For the heart of this people hath become gross, and with their ears they have heard heavily, and their eyes they have shut, lest at any time they should see with their eyes, and hear with their ears, and understand with the heart, and be converted, and I should heal them. 16. But your eyes are blessed for they see; and your ears, for they hear. 17. Verily, I say to you, That many prophets and righteous men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them.

1. And again he began to teach near the sea, and a great multitude was gathered to him, so that, entering into a ship, he sat on the sea, and the whole multitude was near the sea on land. 2. And he taught them many things by parables, and said to them in his doctrine: 3. Hear, lo, a sower went out to sow. 4. And it happened while he was sowing, some fell closer to the road; and the fowls of heaven came and ate them up. 5. And some fell on stony places, where it had not much earth, and immediately it sprang up, because it had not depth of earth. 6. And when the sun had risen, it was scorched; and because it had not a root, it withered. 7. And some fell among thorns; and the thorns grew, and choked it, and it did not yield fruit. 8. And some fell on good soil, and yielded fruit springing up and growing, and produced some thirty, and some sixty, and some a hundred. 9. And he said to them, He that hath ears to hear, let him hear. 10. And when he began to be alone, those who were around him, with the twelve, asked him about the parable. 11. And he said to them, To you it is given to know the mystery [170] of the kingdom of God, but to those who are without all things are done by parables: 12. That seeing, they may see and may not perceive, and hearing, they may hear and may not understand, lest at any time they may be converted, and their sins may be forgiven them. -- (A little after,) 24. And he said to them, Observe what you hear: with what measure, the same admeasurement shall be made to you, and it shall be added to you who shall hear. 25. For to him who hath it shall be given; and he that hath not, even that which he hath shall be taken away from him.

1. And it happened afterwards, and he was traveling through each city and village, [171] preaching and proclaiming the glad tidings of the kingdom of God; and the twelve were with him, 2. And likewise some women, who had been cured of evil spirits and diseases, Mary, who is called Magdalene, out of whom had gone seven devils, 3. And Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who assisted him out of their property 4. And while a very great multitude was assembling, and while they were crowding to him out of each city, he said by a parable: 5. One who sowed went out to sow his seed, and while he was sowing, some fell near the road, and the fowls of heaven ate it up. 6. And some fell on a rock, and when it was sprung up, it withered, because it hath not moisture. 7. And some fell among thorns, and the thorns springing up along with it, choked it. 8. And some fell on a good soil, and, springing up, produced fruit a hundred-fold. Saying these things, he exclaimed, He that hath ears to hear, let him hear. 9. And his disciples asked him, saying, What was this parable? [172] 10. But he said, To you it is given to know the mysteries [173] of the kingdom of God, but to the rest by parables; that seeing, they may not see, and hearing, they may not understand. -- (A little after,) 18. Consider then how you hear. For whosoever hath, it shall be given to him; and whosoever hath not, even that which he thinketh that he hath shall be taken from him.

Luke 10:23-24.

23. And turning to his disciples, he said to them privately, Blessed are the eyes that see the things which you see. 24. For I say to you, That many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them.

What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity for separating what he has placed in immediate connection. First, he says that the twelve apostles preached the kingdom of God along with Christ; from which we infer that, though the ordinary office of teaching had not yet been committed to them, they constantly attended as heralds to procure an audience for their Master; and, therefore, though they held an inferior rank, they are said to have been Christ's assistants. Next, he adds, that among those who accompanied Christ were certain women, who had been cured of evil spirits and diseases, such as Mary Magdalene, who had been tormented by seven devils To be associated with such persons might be thought dishonorable; for what could be more unworthy of the Son of God than to lead about with him women who were marked with infamy? But this enables us more clearly to perceive that the crimes with which we were loaded before we believed, are so far from diminishing the glory of Christ, that they tend rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which he elected was found by him to be without spot and blemish, but that he cleansed it with his blood, and made it pure and fair.

The wretched and disgraceful condition of those women, now that they had been delivered from it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding the ridicule of the world. [174] Beyond all question, they were pointed at with the finger on every side, and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their own shame made generally known, provided that the grace of Christ be not concealed. On the contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be illustriously displayed.

In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman, who had been possessed by seven devils, and might be said to have been the meanest slave of Satan, was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary, who are mentioned in other passages, (John 11:1; John 19:25.)

Luke 8:3. Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement to be applied to those women in the same manner as to Mary To me it appears probable that she is placed first in order, as a person in whom Christ had given a signal display of his power; and that the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ's expenses out of their own property, and, not satisfied with so doing, leave the care of their household affairs, and choose to follow him, attended by reproach and many other inconveniences, through various and uncertain habitations, instead of living quietly and at ease in their own houses. It is even possible, that Chuza, Herod's steward, being too like his master, was strongly opposed to what his wife did in this matter, but that the pious woman overcame this opposition by the ardor and constancy of her zeal.

Matthew 13:2. And great multitudes were gathered together to him. It is not without good reason that the Evangelists begin with informing us that, a vast multitude had assembled, and that when Christ beheld them, he was led to compare his doctrine to seed That multitude had been collected from various places: all were held in suspense; all were alike eager to hear, but not equally desirous to receive instruction. The design of the parable was to inform them, that the seed of doctrine, which is scattered far and wide, is not everywhere productive; because it does not always find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated and parched soil, while others resembled a thorny soil; so that the labor and the very seed were thrown away. I forbear to make any farther inquiry into the meaning of the parable, till we come to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord. It may only be necessary, for the present, to remind the reader, that if those who ran from distant places to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish, others hear with indifference, and others are scarcely drawn even to hear.

9. He that hath ears to hear, let him hear. These words were intended partly to show that all were not endued with true understanding to comprehend what he said, and partly to arouse his disciples to consider attentively that doctrine which is not readily and easily understood by all. Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others to be deaf. If it is next inquired, how it comes to pass that the former have ears, Scripture testifies in other passages, that it is the Lord who pierces the ears, (Psalm 40:7,)and that no man obtains or accomplishes this by his own industry.

10. The disciples approaching said to him. From the words of Matthew it is evident, that the disciples did not merely look to themselves, but wished also to consult the benefit of others. Being unable to comprehend the parable, they concluded that it would be as little understood by the people; and, therefore, they complain that Christ employed language from which his hearers could derive no profit. Now though parables are generally found to illustrate the subject of which they treat, yet the uninterrupted course of a metaphor may lead to obscurity. [175] So then Christ, in delivering this parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without a figure. [176] But now that the exposition is added, the figurative discourse has greater energy and force than if it had been simple: by which is meant, that it is not only fitted to produce a more powerful impression on the mind, but is also more clear. So highly important is the manner in which any thing is said. [177]

11. To you it is given to know the mysteries [178] of the kingdom of heaven From this reply of Christ we learn, that the doctrine of salvation is proclaimed by God to men for various purposes; for Christ declares that he intentionally spoke obscurely, in order that his discourse might be a riddle to many, and might only strike their ears with a confused and doubtful sound. It will perhaps be objected, that this is inconsistent with that prophecy,

I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me,
(Isaiah 45:19;)

or with the commendations which David pronounces on the Law, that it

is a lamp to the feet, and that it giveth wisdom to little children (Psalm 119:105,130.)

But the answer is easy: the word of God, in its own nature, is always bright, [179] but its light is choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet the truth, of God shone brightly in it, if the eyes of many had not been blinded. With respect to the Gospel, Paul affirms with truth, that it is hidden to none but to the reprobate, and to those who are devoted to destruction, whose minds Satan hath blinded, (2 Corinthians 4:3,4.) Besides, it ought to be understood, that the power of enlightening which David mentions, and the familiar manner of teaching which Isaiah predicts, refer exclusively to the elect people.

Still it remains a fixed principle, that the word of God is not obscure, except so far as the world darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of them may not reach the reprobate. [180] There are two ways in which he deprives them of the light of his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and sometimes he explains his mind fully, without ambiguity and without metaphor, but strikes their senses with dulness and their minds with stupidity, so that they are blind amidst bright sunshine.

Such is the import of those dreadful threatenings, in which Isaiah forewarns, that he will be to the people a barbarian, speaking in a foreign and unknown language; that the prophetical visions will be to the learned a shut and sealed book, in which they cannot read; and that when the book shall be opened, all will be unlearned, and will remain in amazement, through inability to read, (Isaiah 28:11; Isaiah 29:11.) Now since Christ has purposely dispensed his doctrine in such a manner, that it might be profitable only to a small number, being firmly seated in their minds, and might hold others in suspense and perplexity, it follows that, by divine appointment, the doctrine of salvation is not proclaimed to all for the same end, but is so regulated by his wonderful purpose, that it is not less a savor of death to death to the reprobate than a life-giving savor to the elect, (2 Corinthians 2:15,16.) And that no one may dare to murmur, Paul declares, in that passage that whatever may be the effect of the Gospel, its savor, though deadly, is always a sweet savor to God.

To ascertain fully the meaning of the present passage, we must examine more closely the design of Christ, the reason why, and the purpose for which, these words were spoken. First, the comparison is undoubtedly intended by Christ to exhibit the magnitude of the grace bestowed on his disciples, in having specially received what was not given indiscriminately to all. If it is asked, why this privilege was peculiar to the apostles, [181] the reason certainly will not be found in themselves, and Christ, by declaring that it was given to them, excludes all merit. [182] Christ declares that there are certain and elect men, on whom God specially bestows this honor of revealing to them his secrets, and that others are deprived of this grace. No other reason will be found for this distinction, except that God calls to himself those whom he has gratuitously elected.

12. For whosoever hath, it shall be given to him. Christ pursues the subject which I have just mentioned; for he reminds his disciples how kindly God acts towards them, that they may more highly prize his grace, and may acknowledge themselves to be under deeper obligations to his kindness. The same words he afterwards repeats, but in a different sense, (Matthew 25:29;) for on that occasion the discourse relates to the lawful use of gifts. [183] But here he simply teaches, that more is given to the apostles than to the generality of men, because the heavenly Father is pleased to display in perfection his kindness towards them.

He does not forsake the work of his own hand,
(Psalm 138:8.)

Those whom he has once begun to form are continually polished more and more, till they are at length brought to the highest perfection. The multiplied favors which are continually flowing from him to us, and the joyful progress which we make, spring from God's contemplation of his own liberality, which prompts him to an uninterrupted course of bounty. And as his riches are inexhaustible, [184] so he is never wearied with enriching his children. Whenever he advances us to a higher degree, let us remember that every increase of the favors which we daily receive from him flows from this source, that it is his purpose to complete the work, of our salvation already commenced. On the other hand, Christ declares that the reprobate are continually proceeding from bad to worse, till, at length exhausted, they waste away in their own poverty.

And he that hath not, even that which he hath shall be taken from him. This may appear to be a harsh expression; but instead of saying, that what the ungodly have not is taken from them, Luke softens the harshness and removes the ambiguity by a slight change of the words: and whosoever hath not, even that which he thinketh that he hath shall be taken from him. And indeed it frequently happens, that the reprobate are endued with eminent gifts, and appear to resemble the children of God: but there is nothing of real value about them; for their mind is destitute of piety, and has only the glitter of an empty show. Matthew is therefore justified in saying that they have nothing; for what they have is of no value in the sight of God, and has no permanency within. Equally appropriate is the statement of Luke, that the gifts, with which they have been endued, are corrupted by them, so that they shine only in the eyes of men, but have nothing more than splendor and empty display. Hence, also let us learn to aim at progress throughout our whole life; for God grants to us the taste of his heavenly doctrine on the express condition, that we feed on it abundantly from day to day, till we come to be fully satiated with it.

The manner in which Mark introduces this sentence has some appearance of confusion. Consider, says our Lord, what you hear; and then, if they make due progress, he holds out the expectation of more plentiful grace: it shall be added to you that hear Lastly, follows the clause which agrees with the words of Matthew, but is inserted in the middle of a sentence which I expounded under the seventh chapter of Matthew; [185] for it is not probable that they are here placed in their proper order. The Evangelists, as we have remarked on former occasions, were not very exact in arranging Christ's discourses, but frequently throw together a variety of sayings uttered by him. Luke mixes this sentence with other discourses of Christ spoken at different times, and likewise points out a different purpose for which Christ used these words. It was that they might be attentive to his doctrine, and not permit the seed of life to pass away unimproved, which ought to be cordially received, and take root in their minds. "Beware," he says, "lest what has been given be taken away from you, if it yield no fruit."

13. For this reason I speak by parables. He says that he speaks to the multitude in an obscure manner, because they are not partakers of the true light. And yet, while he declares that a veil is spread over the blind, that they may remain in their darkness, he does not ascribe the blame of this to themselves, but takes occasion to commend more highly the grace bestowed on the Apostles, because it is not equally communicated to all. He assigns no cause for it, except the secret purpose of God; for which, as we shall afterwards see more fully, there is a good reason, though it has been concealed from us. It is not the only design of a parable to state, in an obscure manner, what God is not pleased to reveal clearly; but we have said that the parable now under our consideration was delivered by Christ, in order that the form of an allegory might present a doubtful riddle.

14. And in them is fulfilled the prophecy of Isaiah. He confirms his statement by a prediction of Isaiah, that it is far from being a new thing, if many persons derive no advantage from the word of God, which was formerly appointed to the ancient people, for the purpose of inducing greater blindness. This passage of the Prophet is quoted, in a variety of ways, in the New Testament. Paul quotes it (Acts 28:26) to charge the Jews with obstinate malice, and says that they were blinded by the light of the Gospel, because they were bitter and rebellious against God. There he points out the immediate cause which appeared in the men themselves. But in the Epistle to the Romans (11:7) he draws the distinction from a deeper and more hidden source; for he tells us, that the remnant was saved according to the election of grace, and that the rest were blinded, according as it is written. The contrast must there be observed; for if it is the election of God, and an undeserved election, which alone saves any remnant of the people, it follows that all others perish by a hidden, though just, judgment of God. Who are the rest, whom Paul contrasts with the elect remnant, but those on whom God has not bestowed a special salvation?

Similar reasoning may be applied to the passage in John, (12:38;) for he says that many believed not, because no man believes, except he to whom God reveals his arm, and immediately adds, that they could not believe, because it is again written, Blind the heart of this people. Such, too is the object which Christ has in view, when he ascribes it to the secret purpose of God, that the truth of the Gospel is not revealed indiscriminately to all, but is exhibited at a distance under obscure forms, so as to have no other effect than to overspread the minds of the people with grosser darkness. [186] In all cases, I admit, those whom God blinds will be found to deserve this condemnation; but as the immediate cause is not always obvious in the persons of men, let it be held as a fixed principle, that God enlightens to salvation, and that by a peculiar gift, those whom He has freely chosen; and that all the reprobate are deprived of the light of life, whether God withholds his word from them, or keeps their eyes and ears closed, that they do not hear or see.

Hearing you shall hear. We now perceive the manner in which Christ applies the prediction of the prophet to the present occasion. He does not quote the prophet's words, nor was it necessary; for Christ reckoned it enough to show, that it was no new or uncommon occurrence, if many were hardened by the word of God. The words of the prophet were,

Go, blind their minds, and harden their hearts, (Isaiah 6:10.)

Matthew ascribes this to the hearers, that they may endure the blame of their own blindness and hardness; for the one cannot be separated from the other. All who have been given over to a reprobate mind (Romans 1:28) do voluntarily, and from inward malice, blind and harden themselves. Nor can it be otherwise, wherever the Spirit of God does not reign, by whom the elect alone are governed. Let us, therefore, attend to this connection, that all whom God does not enlighten with the Spirit of adoption are men of unsound mind; and that, while they are more and more blinded by the word of God, the blame rests wholly on themselves, because this blindness is voluntary. Again, the ministers of the word ought to seek consolation from this passage, if the success of their labors does not always correspond to their wish. Many are so far from profiting by their instruction, that they are rendered worse by it. What has befallen them was experienced by a Prophet, [187] to whom they are not superior. It were, indeed, to be wished, that they should bring all under subjection to God; and they ought to labor and strive for that end. But let them not wonder if that judgment, which God anciently displayed through the ministration of the Prophet, is likewise fulfilled at the present day. At the same time, we ought to be extremely careful, that the fruit of the Gospel be not lost through our negligence.

Mark 4:12. That seeing, they may see, and not perceive. Here it may suffice to state briefly what has already been fully explained, that the doctrine is not, strictly speaking, or by itself, or in its own nature, but by accident, the cause of blindness. When persons of a weak sight come out into sunshine, their eyes become dimmer than before, and that defect is in no way attributed to the sun, but to their eyes. In like manner, when the word of God blinds and hardens the reprobate, as this takes place through their own depravity, it belongs truly and naturally to themselves, but is accidental, as respects the word.

Lest at any time they should be converted. This clause points out the advantage that is gained by seeing and understanding It is, that men, having been converted to God, are restored to his favor, and, being reconciled to him, enjoy prosperity and happiness. The true end for which

God desires that his word should be preached is, to reconcile men to himself by renewing their minds and hearts. With respect to the reprobate, on the other hand, Isaiah here declares that the stony hardness remains in them, so that they do not obtain mercy, and that the word fails to produce its effect upon them, so as to soften their minds to repentance.

Matthew 13:15. Lest I should heal them In the word healing, Matthew, as well as the Prophet, includes deliverance from every evil; for a people afflicted by the hand of God is metaphorically compared by them to a sick man. They say that healing is bestowed, [188] when the Lord releases from punishment. But as this healing depends on the pardon of sins, Mark describes appropriately and justly its cause and source, lest they should be converted, and their sins should be forgiven them For whence comes the mitigation of chastisements, but because God has been reconciled to us, and makes us the objects of his blessing? Sometimes, no doubt, after removing our guilt, he continues to punish us, either with the view of humbling us the more, or of making us more cautious for the future. And yet, not only does he show evidences of his favor by restoring us to life and health; but as punishments usually terminate when the guilt is removed, healing and forgiveness are properly introduced together. It must not, however, be concluded, that repentance is the cause of pardon, as if God received into his favor converted men, because they deserved it; [189] for conversion itself is a mark of God's free favor. Nothing more is expressed than such an order and connection, that God does not forgive the sins of any but those who are dissatisfied with themselves.

Matthew 13:16. But blessed are your eyes. Luke appears to represent this statement as having been spoken at another time; but this is easily explained, for in that passage he throws together a variety of our Lord's sayings, without attending to the order of dates. We shall, therefore, follow the text of Matthew, who explains more clearly the circumstances from which Christ took occasion to utter these words. Having formerly reminded them of the extraordinary favor which they had received, in being separated by our Lord from the common people, and familiarly admitted to the mysteries of his kingdom, he now magnifies that grace by another comparison, which is, that they excel ancient Prophets and holy Kings This is a far loftier distinction than to be preferred to an unbelieving multitude. Christ does not mean any kind of hearing, or the mere beholding of the flesh, but pronounces their eyes to be blessed, because they perceive in him a glory which is worthy of the only-begotten Son of God, so as to acknowledge him as the Redeemer; because they perceive shining in him the lively image of God, by which they obtain salvation and perfect happiness; and because in them is fulfilled what had been spoken by the Prophets, that those who have been truly and perfectly taught by the Lord (Isaiah 54:13) do not need to learn every man from his neighbor, (Jeremiah 31:34.)

This furnishes a reply to an objection that might be drawn from another saying of Christ, that

blessed are they who have not seen, and yet have believed, (John 20:29;)

for there he describes that kind of seeing which Thomas desired in consequence of his gross apprehension. [190] But that seeing, of which Christ now speaks, has been enjoyed by believers in every age in common with the Apostles. We do not see Christ, and yet we see him; we do not hear Christ, and yet we hear him: for in the Gospel we behold him, as Paul says,

face to face, so as to be transformed into his image, (2 Corinthians 3:18;)

and the perfection of wisdom, righteousness, and life, which was formerly exhibited in him, shines there continually.

Luke 10:24. Many Prophets and Kings have desired to see. The condition of the Church, at the present day, is justly pronounced to be preferable to that of the holy fathers, who lived under the Law; because to them was exhibited, under shadows and figures only, what is now openly manifested in the shining face of Christ. The veil of the temple being rent, (Matthew 27:51,) we enter by faith into the heavenly sanctuary, and are freely permitted to approach to God. Although the fathers were satisfied with their lot, and enjoyed a blessed peace in their own minds, yet this did not prevent their desires from extending farther. Thus, Abraham saw the day of Christ afar off, and rejoice, (John 8:56,) and yet longed to enjoy a nearer view, but did not obtain his wish. Simeon spoke the sentiments of all, [191] when he said, Now thou sendest thy servant away in peace, (Luke 2:29.) And indeed it was impossible that, under the burden of that curse by which the human race is crushed, they should be otherwise than altogether inflamed with the desire of a promised deliverance. [192] Let us therefore learn, that they breathed after Christ, like hungry persons, and yet possessed a serene faith; so that they did not murmur against God, but kept their minds in patient expectation till the full time of revelation.

Footnotes:

[168] "De cognoistre les secrets;" -- "to know the secrets."

[169] "Et en aura tant plus;" -- "and he shall have so much the more of it."

[170] "De cognoistre le secret;" -- "to know the secret."

[171] "Il alloit de ville en ville, et de village en village;" -- "he was going from town to town, and from village to village."

[172] "Et ses disciples l'interroguerent, dema, dans quelle estoit ceste similitude;" -- "and his disciples interrogated him, asking what was this parable."

[173] "De cognoistre les secrets;" -- "to know the secrets."

[174] "D'autant qu'elles ont suyvi leur Liberateur, nonobstant l'ignominie du monde qu'il leur faloit endurer en ce faisant;" -- "because they followed their Deliverer, notwithstanding the ignominy of the world which they must endure by so doing."

[175] "Si est-ce toutesfois qu'elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;" -- "yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it."

[176] "En usant de termes communs;" -- "by using ordinary terms."

[177] "Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;" -- "this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed."

[178] "De cognoistre les secrets;" -- "to know the secrets."

[179] "La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;" -- "the word of God in its own nature is always full of light and brightness."

[180] "Cependant neantmoins il ne laisse point d'estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition d'iceux ne parviene aux reprouvez;" -- "yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate."

[181] "Si on demande d'ou venoit un tel privilege et honneur aux Apostres plustost aux autres;" -- "if it is asked, whence came such a privilege and honor to the Apostles rather than to the others."

[182] "Exclud toute merite de sa part;" -- "excludes all merit on their part."

[183] "Car la le propos sera touchant le droict et legitime usage des dons de Dieu;" -- "for there the discourse will relate to the right and lawful use of the gifts of God."

[184] "Et comme ses richesses sont infinies, et ne se peuvent espuiser;"-- "and as his riches are infinite, and cannot be exhausted."

[185] Harmony, volume 1[[11]p. 345.

[186] "En sorte que c'estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple;" -- "so that it was always to dazzle more and more the eyes of the understanding of the people."

[187] "Il leur advient ce que le Prophete Isaie a experimente;" -- "it happens to them what the Prophet Isaiah experienced."

[188] "Ils disent qu'il guarit, et remet en sante;" -- "they say that he heals, and restores to health."

[189] "Il ne faut pas conclurre par cela que la repentance, ou conversion, soit cause de nous faire avoir remission et pardon de nos pechez; comme si Dieu prenoit a merci ceux qui se convertissent, pource qu'ils en sont dignes, et le meritent;" -- "we must not therefore conclude, that repentance, or conversion, is the cause of making us have forgiveness and pardon of our sins; as if God exercised mercy towards those who are converted, because they are worthy of it, and deserve it."

[190] "Selon son apprehension carnale et grossiere;" -- "according to his carnal and gross apprehension."

[191] "Simeon disoit selon l'affection de tours les Peres;" -- "Simeon spoke according to the feeling of all the Fathers."

[192] "Et de faict, il ne se pouvoit faire que ces bons personnages ne fussent tous ravis, et comme enflambez d'un grand desir de la delivrance promise." -- "And indeed it was impossible that those good men should not be altogether transported, and as it were inflamed with a great desire of the promised deliverance."

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December 21 Evening
Master, carest thou not that we perish?--MARK 4:38. The Lord is good to all: and his tender mercies are over all his works. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.--While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him.--God heard the voice of the lad: and the angel of …
Anonymous—Daily Light on the Daily Path

Lamps and Bushels
'And Jesus said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?'--Mark iv. 21. The furniture of a very humble Eastern home is brought before us in this saying. In the original, each of the nouns has the definite article attached to it, and so suggests that in the house there was but one of each article; one lamp, a flat saucer with a wick swimming in oil; one measure for corn and the like; one bed, raised slightly, but sufficiently to admit …
Alexander Maclaren—Expositions of Holy Scripture

Four Soils for one Seed
'And when He was alone, they that were about Him with the twelve asked of Him the parable. 11. And He said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13. And He said unto them, Know ye not this parable? and how then will …
Alexander Maclaren—Expositions of Holy Scripture

The Storm Stilled
'And the same day, when the even was come, He saith unto them, Let us pass over unto the other side. 36. And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. 37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest Thou not that we perish? 39. And He arose, …
Alexander Maclaren—Expositions of Holy Scripture

The Toiling Christ
'They took Him even as He was in the ship.... And He was in the hinder part of the ship, asleep on a pillow.'--Mark iv. 36, 38. Among the many loftier characteristics belonging to Christ's life and work, there is a very homely one which is often lost sight of; and that is, the amount of hard physical exertion, prolonged even to fatigue and exhaustion, which He endured. Christ is our pattern in a great many other things more impressive and more striking; and He is our pattern in this, that 'in the …
Alexander Maclaren—Expositions of Holy Scripture

"Peace, be Still"
It had been an eventful day in the life of Jesus. Beside the Sea of Galilee He had spoken His first parables, by familiar illustrations again explaining to the people the nature of His kingdom and the manner in which it was to be established. He had likened His own work to that of the sower; the development of His kingdom to the growth of the mustard seed and the effect of leaven in the measure of meal. The great final separation of the righteous and the wicked He had pictured in the parables of …
Ellen Gould White—The Desire of Ages

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision C. Parable of the Seed Growing Itself. ^B Mark IV. 26-29. ^b 26 And he said, So is the kingdom of God, as if a man should cast seed upon the earth; 27 and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. [In the kingdom of grace, as well as in the kingdom of nature, we are laborers together with God. As preachers, teachers, or friends we sow the seed of the kingdom and God brings it to perfection (I. Cor. iii. …
J. W. McGarvey—The Four-Fold Gospel

The Seed Growing Secretly.
"And he said, So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come."--MARK iv. 26-29. This is the only parable that is peculiar to Mark. The subjects contained in …
William Arnot—The Parables of Our Lord

Ancient Versions of the Old Testament.
In the present chapter only those versions of the Old Testament are noticed which were made independently of the New. Versions of the whole Bible, made in the interest of Christianity, are considered in the following part. I. THE GREEK VERSION CALLED THE SEPTUAGINT. 1. This is worthy of special notice as the oldest existing version of the holy Scriptures, or any part of them, in any language; and also as the version which exerted a very large influence on the language and style of the New Testament; …
E. P. Barrows—Companion to the Bible

Harvest.
Harvest. See! the corn again in ear! How the fields and valleys smile! Harvest now is drawing near To repay the farmer's toil: Gracious LORD, secure the crop, Satisfy the poor with food; In thy mercy is our hope, We have sinned but thou art good. While I view the plenteous grain As it ripens on the stalk; May I not instruction gain, Helpful, to my daily walk? All this plenty of the field Was produced from foreign seeds; For the earth itself would yield Only crops of useless weeds. Though, when …
John Newton—Olney Hymns

Of Avoiding Heresies and Superstitions, and what is the Only True Catholic Church.
But since many heresies have existed, and the people of God have been rent into divisions at the instigation of demons, the truth must be briefly marked out by us, and placed in its own peculiar dwelling-place, that if any one shall desire to draw the water of life, he may not be borne to broken cisterns [898] which hold no water, but may know the abundant fountain of God, watered by which he may enjoy perpetual light. Before all things, it is befitting that we should know both that He Himself and …
Lactantius—The divine institutes

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove. …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Four Miracles
"And there was a great calm." MARK 4:39 (R.V.) "Behold, him that was possessed with devils, sitting, clothed and in his right mind, even him that had the legion." v. 15 (R.V.) "Who touched Me?" v. 31 (R.V.) "Talitha cumi." v. 41 (R.V.) THERE are two ways, equally useful, of studying Scripture, as there are of regarding the other book of God, the face of Nature. We may bend over a wild flower, or gaze across a landscape; and it will happen that a naturalist, pursuing a moth, loses sight of a mountain …
G. A. Chadwick—The Gospel of St. Mark

The Parables
"And again He began to teach by the sea side. And there is gathered unto Him a very great multitude, so that He entered into a boat, and sat in the sea; and all the multitude were by the sea on the land. And He taught them many things in parables, and said unto them in His teaching. . . . "And when He was alone, they that were about Him with the twelve asked of Him the parables. And He said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things …
G. A. Chadwick—The Gospel of St. Mark

Chapter: 4:21-25 Lamp and Stand
"And He said unto them, Is the lamp brought to be put under the bushel, or under the bed? and not to be put on the stand? For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. If any man hath ears to hear, let him hear. And He said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more shall be given unto you. For he that hath, to him shall be given: and he that hath not, from …
G. A. Chadwick—The Gospel of St. Mark

The Seed Growing Secretly
"And He said, So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come." MARK 4:26-29 (R.V.) ST. Mark alone records this parable of a sower who sleeps by night, and rises for other business by …
G. A. Chadwick—The Gospel of St. Mark

The Sower
"Hearken: Behold the sower went forth to sow: and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured it. And other fell on the rocky ground, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: and when the sun was risen, it was scorched; and because it had no root, it withered away. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. And others fell into the good ground, …
G. A. Chadwick—The Gospel of St. Mark

The Mustard Seed
"And He said, How shall we liken the kingdom of God? or in what parable shall we set it forth? It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof. And with many such parables spake He the word unto them, as they were able to hear it: and without …
G. A. Chadwick—The Gospel of St. Mark

The Two Storms (Jesus Walking on the Water)
"And on that day, when even was come, He saith unto them, Let us go over unto the other side. And leaving the multitude, they take Him with them, even as He was, in the boat. And other boats were with Him. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. And He Himself was in the stern, asleep on the cushion: and they awake Him, and say unto Him, Master, carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto …
G. A. Chadwick—The Gospel of St. Mark

Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent, …
Arthur W. Pink—The Sovereignty of God

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there …
J. W. McGarvey—The Four-Fold Gospel

Jesus Stills the Storm.
(Sea of Galilee; Same Day as Last Section) ^A Matt. VIII. 18-27; ^B Mark IV. 35-41; ^C Luke VIII. 22-25. ^b 35 And that day, { ^c one of those days,} ^b when the even was come [about sunset], ^a when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. { ^b he saith unto them, Let us go over unto the other side.} [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.] ^a 19 And there …
J. W. McGarvey—The Four-Fold Gospel