Marcos 4
A.T. Robertson · Citado em PreceptAustin
Marcos 4
Robertson - Jesus used parables now largely, but there was a limit even to the use of them to these men. He gave them the mystery of the kingdom in this veiled parabolic form which was the only feasible form at this stage (See note). But even so they did not understand what they heard. Stein adds on So far as they were able that Jesus "taught in a manner and on a level to match his hearers’ ability, so that they could understand everything. Or it can mean “to the degree that” or as far as they could understand it (cf. 1 Cor. 3:1). The second, more restrictive sense is favored by Mk 4:34, in which the necessity of Jesus’s explaining the parables to the disciples is described. It is also favored by the earlier references to the inability of those outside to “hear” (cf. Mk 4:9, 10–12, 23–25). However, this verse also indicates that some understanding of the meaning of the parables was available to those “outside.” (BECNT-Mk) In John Jesus spoke to His disciples declaring "I have many more things to say to you, but you cannot bear (bastazo) them now." (Jn 16:12) They "heard" Jesus' words but did not comprehend the hidden meaning of the parables. Matthew amplifies the meaning declaring "This was to fulfill what was spoken through the prophet: “I WILL OPEN MY MOUTH IN PARABLES; I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD.” (Mt 13:35+) Earlier in Mk 4:11-12+ Jesus had informed His disciples "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables so 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." On the other hand those who truly heard would gain some understanding which would enable them to have greater understanding (see Mk 4:24, 25+). We need to remember that most of the Jewish crowds heard but did not understand, for after His crucifixion and resurrection we have a record of a only a small number of true believers. Luke records "At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together." (Acts 1:15+). Later Paul records "After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep." (1 Cor 15:6) Assuming this 500+ were believers, it seems to be reasonable to conclude that only a very small percent of the nation of Israel believed in the Messiah while He was alive and prior to Pentecost. After Pentecost more than 8,000 are recorded (some estimate at many as 10,000 in Jerusalem) as believing in Jesus in response to the preaching of Peter (Acts 2:41+, Acts 4:4+). One has to believe that many of those who believed at that time had heard "the seed of the Word" from Jesus and/or His disciples before His crucifixion. God's Spirit used Peter's inspired proclamation to bring forth fruit from the seeds what had been sown but had until then remained dormant. I will admit that this conclusion is somewhat suppositional but it certainly seems reasonable. Able (could) (1410)(dunamai) conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. Note that Jesus' words so far as they were able to hear referred to the majority of the unbelieving Jewish crowd, who did not have (spiritual) ears (or softened hearts) to hear and understand what Jesus was saying. A similar principle is seen in believers as described by Paul and the writer of Hebrews... 1 Corinthians 3:1; 2 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, Hebrews 5:11-14+ Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. 13 For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. 14 But solid food is for the mature, who because of practice have their senses trained to discern good and evil. Inductive Bible Study - Analysis of Mark 4:33-34 by Irving Jensen (Mark - Do it Yourself) Compare each of the two groups suggested by these phrases: (1) “able to hear it” (2) “explaining everything” Summary Interpretation of Mark 4:21-34 - The bright and fruitful aspects of God’s Word and kingdom are taught by this passage, including: 1. The ultimate purpose of His Word is to reveal and enlighten. 2. God keeps giving to those who respond to what He has already given. 3. The very life and work of God’s kingdom is one big miracle. 4. The kingdom of God began small; it has grown to super size. 5. God wants all people—saved and unsaved—to learn the truth of His Word. Mark 4:34 and He did not speak to them without a parable; but He was explaining everything privately to His own disciples. NET Mark 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples. GNT Mark 4:34 χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ᾽ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. NLT Mark 4:34 In fact, in his public ministry he never taught without using parables; but afterward, when he was alone with his disciples, he explained everything to them. KJV Mark 4:34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. ESV Mark 4:34 He did not speak to them without a parable, but privately to his own disciples he explained everything. NIV Mark 4:34 He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything. ASV Mark 4:34 and without a parable spake he not unto them: but privately to his own disciples he expounded all things. CSB Mark 4:34 And He did not speak to them without a parable. Privately, however, He would explain everything to His own disciples. NKJ Mark 4:34 But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples. NRS Mark 4:34 he did not speak to them except in parables, but he explained everything in private to his disciples. YLT Mark 4:34 and without a simile he was not speaking to them, and by themselves, to his disciples he was expounding all. NAB Mark 4:34 Without parables he did not speak to them, but to his own disciples he explained everything in private. NJB Mark 4:34 He would not speak to them except in parables, but he explained everything to his disciples when they were by themselves. GWN Mark 4:34 He did not speak to them without using an illustration. But when he was alone with his disciples, he explained everything to them. BBE Mark 4:34 And without a story he said nothing to them: but privately to his disciples he made all things clear. but He was explaining everything privately Mk 4:10 7:17-23 Mt 13:36-43 15:15-20 Lu 8:9,10 24:27,44-46 Mark 4 Resources - Multiple Sermons and Commentaries And He did not speak to them without a parable - This describes the general way which Jesus taught. Of course He also taught without parables (cf Mk 1:15; Mk 3:28; Mk 6:10,11; Mk 8:34–38; Mk 9:33–50; Mk 10:18,19, 24–31, 42–45; Mk 12:13–44; Mk 13:5–37; etc). This section recalls Jesus' words in Mark 4:10-11+ where He had declared to His own disciples "to you has been given the mystery of the Kingdom of God but those outside get everything in parables." See B B Warfield's explanation of why He now spoke only in parables. Them refers to the crowds of Jews who had been attracted to Jesus by His miracles, but were not as much attracted by His Word about the Kingdom of God (eg., see His introductory teaching in Mk 1:15+, Mt 4:17+), even though they recognized He was clearly speaking with authority (cf Mt 7:29+). And so because they rejected His plain teaching of the Gospel of the Kingdom of God, He had now begun to speak to them in parables. It is worth noting that at the conclusion of the Sermon on the Mount in Matthew 7 Jesus presented what was essentially a parable or at least certainly a simple story but in that situation He gave them a clear explanation, because it was a solemn warning (after one of the most frightening declarations of judgment in the entire Bible in Mt 7:21+, Mt 7:22-23+) and He did not conceal this truth from the people which was an act of His grace (undeserved favor) and mercy! Here is His "parabolic" warning: “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. 25 “And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. 26 “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. 27 “The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell–and great was its fall.” (Mt 7:24-27+) (COULD JESUS HAVE BEEN ANY CLEARER? AND YET MOST JEWS REFUSED TO ACT ON HIS WORDS!) Parable (3850) see above on parabole But - This is an important term of contrast, which differentiates Jesus' method of teaching the crowds versus teaching His disciples. His disciples, while not always understanding everything He said, received (welcomed) His teaching, while the Jewish masses did not. James Edwards writes that "Those who are unable to hear find parables opaque. Hearing determines whether one is an insider or an outsider. It is the all-important first step that leads to fellowship with Jesus, where fuller understanding becomes possible....“Only in association with Jesus can one learn to understand the language about God. (Schweizer)" (PNTC-Mk) He was explaining everything privately to His own disciples (cf Mk 4:10+) - Was explaining is in the imperfect tense picturing Jesus explaining one parable after another. The practical application of course is that only His disciples today are able to understand the deeper truths in the Bible (cf Jn 14:21, Col 1:9-10+ = "increasing in the knowledge of God"). But even disciples can have a measure of spiritual deafness if they come with unconfessed sin. One is reminded of the words of David... Who may ascend into the hill of the LORD? And who may stand in His holy place? 4 He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood And has not sworn deceitfully. 5 He shall receive a blessing from the LORD And righteousness from the God of his salvation. (Ps 24:3-5) THOUGHT - This is an interesting passage because Mark recorded no explanation of the parables in Mark 4:26-33. In light of this statement Jesus must have explained the meaning to His disciples. But since Mark has no record, not surprisingly there are a number of interpretations as discussed above. Parables can be "dangerous" in the sense that they prompt us to use our imagination (even our "sanctified imagination" as saints) and we can easily be led down an interpretative path that Jesus did not intend. In my humble opinion, this is why it is so dangerous to interpret eschatological passages allegorically rather than literally (see the The Rise of Allegorical Interpretation). Explaining (1956)(epiluo from epi = upon, used to intensify + luo = to loose, unbind, untie) means literally to "loose upon," to release, to set free, to loose, and figuratively was used to clarify the parables (only use Mk 4:34+), to explain or interpret them. In the only other NT use in Acts 19:39+ it meant resolving, deciding or putting an end to a dispute ("it shall be settled in the lawful assembly.") Privately is the idiom kata + idios. Idios means one's own and thus private. This idiom is used 16x in the NT, most often in the synoptic Gospels -- Mt. 14:13 = "by Himself"; Mt. 14:23 = "by Himself"; Mt. 17:1 = "by themselves"; Mt 17:19 = "privately"; Mt 20:17 = "by themselves"; Mt. 24:3 = "privately"; Mk. 4:34; Mk. 6:31 = "by Himself"; Mk. 6:32 = "by themselves"; Mk. 7:33 = "by Himself"; Mk. 9:2 = "by themselves"; Mk. 9:28 = "privately"; Mk. 13:3 = "privately"; Lk. 9:10 = "by Himself"; Lk. 10:23 = "privately"; Acts 23:19 = "privately"; Gal. 2:2 = "in private" Stein adds that "The need to explain everything “privately” (kat’ idian; cf. Mk 6:31–32; 7:33; 9:2, 28; 13:3) to the disciples reveals at the same time both their privileged position (Mk 4:11–12) and their lack of understanding (Mk 6:52; 8:17; cf. 4:40). Those “outside” can understand something of the meaning of the parables (Mk 4:33b), but that knowledge is only partial. To the disciples, however, Jesus explained “everything” (πάντα, panta). (Ibid) Mark 4:35 On that day, when evening came, He said to them, “Let us go over to the other side.” NET Mark 4:35 On that day, when evening came, Jesus said to his disciples, "Let's go across to the other side of the lake." GNT Mark 4:35 Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης, Διέλθωμεν εἰς τὸ πέραν. NLT Mark 4:35 As evening came, Jesus said to his disciples, "Let's cross to the other side of the lake." KJV Mark 4:35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. ESV Mark 4:35 On that day, when evening had come, he said to them, "Let us go across to the other side." NIV Mark 4:35 That day when evening came, he said to his disciples, "Let us go over to the other side." ASV Mark 4:35 And on that day, when even was come, he saith unto them, Let us go over unto the other side. CSB Mark 4:35 On that day, when evening had come, He told them, "Let's cross over to the other side of the sea." NKJ Mark 4:35 On the same day, when evening had come, He said to them, "Let us cross over to the other side." NRS Mark 4:35 On that day, when evening had come, he said to them, "Let us go across to the other side." YLT Mark 4:35 And he saith to them on that day, evening having come, 'We may pass over to the other side;' NAB Mark 4:35 On that day, as evening drew on, he said to them, "Let us cross to the other side." NJB Mark 4:35 With the coming of evening that same day, he said to them, 'Let us cross over to the other side.' GWN Mark 4:35 That evening, Jesus said to his disciples, "Let's cross to the other side." BBE Mark 4:35 And on that day, when the evening had come, he said to them, Let us go over to the other side. On that day Mt 8:23 Lu 8:22 Let us go over to the other side: Mk 5:21 6:45 8:13 Mt 8:18 14:22 Joh 6:1,17,25 Mark 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 8:23+ When He got into the boat, His disciples followed Him. Luke 8:22+ Now on one of those days Jesus and His disciples got into a boat, and He said to them, "Let us go over to the other side of the lake." So they launched out. Capernaum on Left, Sea of Galilee on Right Click to Enlarge for Labels STEPPING IN THE BOAT WITH JESUS THOUGHT - As we will soon see, abiding in Jesus, does not mean we will not experience storms like the rest of the world. The difference however is that abiding in Jesus means He is abiding in us (now and forever) and so when we are going through the storm, He is there with us (and He is NOT asleep!). So if you have not yet "stepped into the boat with Jesus," perhaps today might be the day that you make the conscious choice by grace through faith to get into the boat, the only boat that provides an eternal refuge from eternal destruction. SETTING Jesus has finished teaching the parables to the multitudes at the seaside. When evening comes, He and His disciples cross the sea in boats to the eastern shore for a ministry there. On that day - KJV says "And the same day." Matthew and Luke do not give us specific chronological information. Presumably this connects with the events beginning in Mk 3:20 "And He came home, and the crowd *gathered again, to such an extent that they could not even eat a meal." This was a busy day for Jesus, Who was fully Man and must have been fully exhausted!
Marcos 4
Robertson explains that "The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened." Related Resources: Expectation of the Jews Regarding the Kingdom of God In depth comments on the Kingdom of God See commentary on the Kingdom of God in Luke 17:21 What is the kingdom of God What is the difference between the Kingdom of God and the Kingdom of Heaven? Mark 4:12 so 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.” NET Mark 4:12 so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven." GNT Mark 4:12 ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. NLT Mark 4:12 so that the Scriptures might be fulfilled: 'When they see what I do, they will learn nothing. When they hear what I say, they will not understand. Otherwise, they will turn to me and be forgiven.' " KJV Mark 4:12 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. ESV Mark 4:12 so that "they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven." NIV Mark 4:12 so that, " 'they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!' " ASV Mark 4:12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again, and it should be forgiven them. CSB Mark 4:12 so that they may look and look, yet not perceive; they may listen and listen, yet not understand; otherwise, they might turn back-- and be forgiven." NKJ Mark 4:12 "so that`Seeing they may see and not perceive, And hearing they may hear and not understand; Lest they should turn, And their sins be forgiven them.'" NRS Mark 4:12 in order that 'they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not turn again and be forgiven.'" YLT Mark 4:12 that seeing they may see and not perceive, and hearing they may hear and not understand, lest they may turn, and the sins may be forgiven them.' NAB Mark 4:12 so that 'they may look and see but not perceive, and hear and listen but not understand, in order that they may not be converted and be forgiven.'" NJB Mark 4:12 so that they may look and look, but never perceive; listen and listen, but never understand; to avoid changing their ways and being healed.' GWN Mark 4:12 'They see clearly but don't perceive. They hear clearly but don't understand. They never return to me and are never forgiven.'" BBE Mark 4:12 So that seeing they may see, and it will not be clear to them; and hearing it, they will not get the sense; for fear that they may be turned again to me and have forgiveness. seeing - De 29:4 Isa 6:9,10 44:18 Jer 5:21 Mt 13:14,15 Lu 8:10 Joh 12:37-41 Ac 28:25-27 Ro 11:8-10 might return - Jer 31:18-20 Eze 18:27-32 Ac 3:19 2Ti 2:25 Heb 6:6 Mark 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 13:14; 15+ “In their case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 15 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’ Luke 8:10+ And He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND. Multiple related passages dealing with "judicial hardening" and the related topic of Jesus speaking in parables - Dt 29:4+, Isa 6:9,10+ Mt 13:11-15+ Mk 4:11-12+ Lk 8:10+ Jn 9:39-41, Jn 12:38-40 Acts 28:26,27+ Ro 11:7-10+, 2Co 3:14-15+, Eph 4:17-18+, 2Th 2:10-12+. OT Quote: Isaiah 6:9; 10+ He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” ISAIAH'S PROPHECY IS FULFILLED So that (hina) introduces an important term of purpose, in this case Jesus' explanation of WHY He was now teaching with parables. The sun that melts the wax also hardens the clay! WHILE SEEING, THEY MAY SEE AND NOT PERCEIVE - This passage speaks of those who see and hear spiritual truth but reject it, refusing to believe it and because of their spiritual blindness, they would be judicially blinded by as their penalty. Hiebert comments "Jesus implied that the parables did serve as a judgment on those who deliberately rejected Him and His revelation. His desire was not to hide the truth from them. In view of their unbelieving attitude, He used parables in an effort to win attention and to stimulate reflection upon the truth contained in the parables. But the scribes’ persistent rejection of Him concealed the message from them and turned the parables into an instrument of judgment upon the self-blinded enemies." (Ibid) Kent
Marcos 4
Robertson commenting on these words says: “It is the purpose of condemnation for wilful blindness and rejection such as suits the Pharisees after their blasphemous accusation against Jesus … Jesus is pronouncing their doom in the language of Isaiah. It sounds like the dirge of the damned.” He adds “What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see…The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.” This is on the same principle as God hardening Pharaoh’s heart by forcing him to an issue which he did not want to meet (Ro 9:14–18). Light resisted, blinds. Here, these Pharisees, were attempting to show that our Lord was in league with Satan. They did not want the truth. Thus, rejecting the truth, they in a sense blinded themselves. The parables are so adjusted that they blind the one who wickedly rejects the truth, and enlighten the one who desires it. Mark 4:13 And He said to them, “Do you not understand this parable? How will you understand all the parables? NET Mark 4:13 He said to them, "Don't you understand this parable? Then how will you understand any parable? GNT Mark 4:13 Καὶ λέγει αὐτοῖς, Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; NLT Mark 4:13 Then Jesus said to them, "If you can't understand the meaning of this parable, how will you understand all the other parables? KJV Mark 4:13 And he said unto them, Know ye not this parable? and how then will ye know all parables? ESV Mark 4:13 And he said to them, "Do you not understand this parable? How then will you understand all the parables? NIV Mark 4:13 Then Jesus said to them, "Don't you understand this parable? How then will you understand any parable? ASV Mark 4:13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? CSB Mark 4:13 Then He said to them: "Don't you understand this parable? How then will you understand any of the parables? NKJ Mark 4:13 And He said to them, "Do you not understand this parable? How then will you understand all the parables? NRS Mark 4:13 And he said to them, "Do you not understand this parable? Then how will you understand all the parables? YLT Mark 4:13 And he saith to them, 'Have ye not known this simile? and how shall ye know all the similes? NAB Mark 4:13 Jesus said to them, "Do you not understand this parable? Then how will you understand any of the parables? NJB Mark 4:13 He said to them, 'Do you not understand this parable? Then how will you understand any of the parables? GWN Mark 4:13 Jesus asked them, "Don't you understand this story? How, then, will you understand any of the stories I use as illustrations? BBE Mark 4:13 And he said to them, If you are not clear about this story, how will you be clear about the others? Know - Mk 7:17,18 Mt 13:51,52 15:15-17 16:8,9 Lu 24:25 1Co 3:1,2 Heb 5:11-14 Rev 3:19 Mark 4 Resources - Multiple Sermons and Commentaries THE KEY TO UNDERSTANDING THE PARABLES This passage is peculiar to Mark in the 3 related synoptic accounts - Matt 13:18 and Luke 8:11 omit these questions. Akin says in His explanation of the parable, Jesus "starts with a mild chiding in the form of 2 questions." And He said to them, “Do you not understand this parable? Clearly they did not understand this parable (they had asked Him Mk 4:10). This parable is Mk 4:3-8. How will you understand all the parables? - This is the first of two rhetorical questions. The clear teaching of these questions is that if they could not understand this parable, then they would not be able to understand any of the parables. The converse is also true -- understanding this parable is the key to understanding the other parables of Jesus. James Edwards - Failure to hear this parable means failure to understand parables in general. What is it about the parable of the sower that makes it the paradigm for all parables? The answer, which becomes apparent in the interpretation of vv. 14–20, is that the parable of the sower combines the two elements that form the core of Mark’s story and that are necessary for understanding the gospel, namely, Christology and discipleship. The first telling of the parable in 4:3–9 explains the meaning of Jesus, and the second telling in 4:14–20 explains the meaning of discipleship. (PNTC-Mark_ Black - Jesus now takes up the request of the disciples in v. 10. This is the first indication in Mark of the disciples’ failure to understand Jesus. Their question was about parables, and though this present section is about one parable in particular, it is linked to other parables by Jesus’ next words: Then how will you understand any of the parables? Mark clearly regards this introductory parable about the sower as the key to the rest; for him, the words of Jesus mean not simply that if the disciples cannot understand one parable they will not be able to understand others, but that this particular parable will enable them to see the meaning of others. (Black's NT Commentary) Akin quips that "If they cannot add and subtract, it is scarcely imaginable that they will be able to multiply and divide. Geometry, Trigonometry and Calculus will be hopeless." (Mark 4:1-20 Do You Have Ears That Hear?)
Marcos 4
Robertson - “The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature’s secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this beautiful parable by Mark. ‘When man has done his part, the actual process of growth is beyond his reach or comprehension’ (Swete).” Hiebert - The farmer well knows the conditions that aid or hinder that growth, but the growth process itself is part of the mystery of life in the seed, which even today challenges man’s ability to explain fully. “How could the essence of life lay dormant for 4000 years in the seeds found in an Egyptian tomb and still spring to full life when planted?” Even so today, the process of spiritual growth, while “natural” to the kingdom, remains a mystery to the unsaved. One is reminded of the exhortation by Jesus half-brother James Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive (dechomai = "put out the welcome mat"; command in the aorist imperative) the Word implanted, which is able (dunamai in present tense = continually has the inherent supernatural power - noun dunamis describes the Gospel - Ro 1:16+) to save (sozo) your souls. (James 1:21+) Comment - Notice the "cultivation" (clearing out the "weeds" of filthiness and wickedness) of the "soil" (the heart) of the one who welcomed the Word of the Gospel which was implanted in his heart. The result of this seed planted in good soil was so great a salvation! Mark 4:28 “The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. NET Mark 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. GNT Mark 4:28 αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον εἶτα στάχυν εἶτα πλήρη[ς] σῖτον ἐν τῷ στάχυϊ. NLT Mark 4:28 The earth produces the crops on its own. First a leaf blade pushes through, then the heads of wheat are formed, and finally the grain ripens. KJV Mark 4:28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. ESV Mark 4:28 The earth produces by itself, first the blade, then the ear, then the full grain in the ear. NIV Mark 4:28 All by itself the soil produces grain--first the stalk, then the head, then the full kernel in the head. ASV Mark 4:28 The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear. CSB Mark 4:28 The soil produces a crop by itself-- first the blade, then the head, and then the ripe grain on the head. NKJ Mark 4:28 "For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. NRS Mark 4:28 The earth produces of itself, first the stalk, then the head, then the full grain in the head. YLT Mark 4:28 for of itself doth the earth bear fruit, first a blade, afterwards an ear, afterwards full corn in the ear; NAB Mark 4:28 Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. NJB Mark 4:28 Of its own accord the land produces first the shoot, then the ear, then the full grain in the ear. GWN Mark 4:28 The ground produces grain by itself. First the green blade appears, then the head, then the head full of grain. BBE Mark 4:28 The earth gives fruit by herself; first the leaf, then the head, then the full grain. The soil produces crops : Ge 1:11,12 2:4,5,9 4:11,12 Isa 61:11, 1 Cor 3:7, 9 crops : Ge 1:12, Jn 15:16 first the blade: Mk 4:31,32 Ps 1:3 Ps 92:13,14 Pr 4:18 Ec 3:1,11 Ho 6:3 Php 1:6,9-11 Col 1:10 1Th 3:12,13 blade: Mt 13:26 Mark 4 Resources - Multiple Sermons and Commentaries SUCCESSIVE STAGES IN CROP PRODUCTION The soil produces crops by itself - The first word in the Greek is automatos (automate), which places the emphasis on by itself. More literally it would read, "By itself the soil produces crops." Or "Automatically, the soil brings forth fruit," describing this as happening without visible cause (as in the preceding video of the seed growing). In other words the soil itself somehow causes the seed to grow "automatically" as it moves through the stages from germination to maturity. If you were a disciple hearing this parable, would you not be encouraged that the preaching about the Kingdom of God which your Master had done and that you would later do would bear fruit in time? In some ways this parable "takes the pressure off" the sowers of the seed. One is reminded of Jesus' promise to the leader of the disciples, Peter "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it." (Mt 16:18) So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it. --- Isaiah 55:11 Bock - Since the kingdom of God is likened to a seed whose growth is not determined by the farmer’s knowing “how” this takes place but rather to the earth “bearing grain” ( karpophorei; cf. Mk 4:20) “of itself” (automatē—an adjective used adverbially), this indicates that the ultimate success of the kingdom of God does not depend on the understanding or actions of Mark’s readers. The kingdom will come “of itself.” For the audience of Jesus and Mark, this would have been understood to mean that God would bring about the growth of the seed, that is, God will bring the consummation of the kingdom apart from human effort. “Here … divine causation would be taken for granted” (Hultgren 2000: 387). Compare Ge 1:12, where the earth brings forth vegetation because God said “Let the earth put forth …” (Ge 1:11). Let us mark this truth also, for it is deeply instructive. It is humbling no doubt to ministers, and teachers of others. The highest abilities, the most powerful preaching, the most diligent working, cannot command success. God alone can give life! -- J C Ryle Hiebert explains that "the growth is produced by a self-acting, spontaneous power within the seed which acts independently of man’s agency. The earth itself does not produce the growth but is the medium for the germinating power in the seed. What is produced depends upon the nature of the seed sown. So the human heart responds to the seed of the Word sown into it, but it also responds to tares sown in it. The need for suitable weather conditions is not denied but simply assumed. The point is that the seed does not require cultivation during the period of growth. The continued growth is independent of man’s action." By itself (844)(automatos from autós = himself + máō = to be excited, eager, ready) means of oneself, spontaneous, of its own accord, acting of one’s own will, of its own accord. The heart of the definition of automatos is in its auto- prefix. It thus means “acting of one’s own will” or even “accidental, without apparent cause.” "The word means in its totality, “self-moved, spontaneously, without external aid, and also beyond external control, with a way and will, so to speak, of its own that must be respected and waited for.” " (Wuest) The Septuagint reflects the idea of self-induced action in reference to the growth or death (cf. Job 24:24, no Hebrew equivalent) of plants. The Septuagint (no Hebrew parallel) also tells of the walls of Jericho which would “fall down by themselves” at the shout of the people (Joshua 6:5). In the only other NT use in Acts 12:10+ the word describes a door opened up “automatically” allowing Peter to walk out of the prison. In Mark 4:29 automatos stands for the vital power in nature which produces fruit. In Mark, this is a picture of the spiritual life which “by itself” brings forth the fruit of the kingdom of God. Produces crops (2592)(karpophoreo from karpos = fruit, produce + phero = bear, bring) literally means to bring forth fruit, to be fertile, productive. It is used figuratively to refer to bringing forth deeds or works (fruit), First the blade, then the head, then the mature grain in the head - Notice this depicts divine power and divine order! Note the two uses of then which mark the progressive growth from one stage (blade) followed by another (head) and another (grain). Obviously the nature of the soil, the weather and cultivation are important to the growth, but Jesus' emphasis is that the real secret of growth is in the seed. James Edwards comments that "An earlier theology tended to emphasize the role of human activity in ushering in the kingdom of God. Rise up, O men of God! His kingdom tarries long; Bring in the day of brotherhood, And end the night of wrong. This hymn could not have been written by Jesus or Mark. Apart from sowing, the only human activity in this parable is waiting in faith, confident of a harvest to come (see Jas 5:7+). The coming of the kingdom of God is likened to a process of growth but a process strangely independent of human activity. Despite inauspicious beginnings and the absence of human involvement, the seed contains within itself fruit-bearing potential. The seed, like the gospel, prospers of itself, and once sown sets in motion a process that leads to harvest. (PNTC-Mk) Hiebert explains that this describes "the successive stages in the production of the fruit. The repeated then stresses the progressive development from stage to stage; the grasslike, green, leaf-equipped stalk; the green, unfilled head; and finally the soft, pulpy kernels swelling to full size and hardening as ripening grain. Any effort on the part of the farmer to hasten the process would only result in damage. Even so, spiritual development cannot be prematurely forced." Gould says, “This single fact creates the confidence shown by Jesus in the ultimate establishment of His kingdom in spite of the obstacles which obstruct its progress.” Mark 4:29 “But when the crop permits, he immediately puts in the sickle, because the harvest has come.” NET Mark 4:29 And when the grain is ripe, he sends in the sickle because the harvest has come." GNT Mark 4:29 ὅταν δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. NLT Mark 4:29 And as soon as the grain is ready, the farmer comes and harvests it with a sickle, for the harvest time has come." KJV Mark 4:29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. ESV Mark 4:29 But when the grain is ripe, at once he puts in the sickle, because the harvest has come." NIV Mark 4:29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come." ASV Mark 4:29 But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come. CSB Mark 4:29 But as soon as the crop is ready, he sends for the sickle, because the harvest has come." NKJ Mark 4:29 "But when the grain ripens, immediately he puts in the sickle, because the harvest has come." NRS Mark 4:29 But when the grain is ripe, at once he goes in with his sickle, because the harvest has come." YLT Mark 4:29 and whenever the fruit may yield itself, immediately he doth send forth the sickle, because the harvest hath come.' NAB Mark 4:29 And when the grain is ripe, he wields the sickle at once, for the harvest has come." NJB Mark 4:29 And when the crop is ready, at once he starts to reap because the harvest has come.' GWN Mark 4:29 As soon as the grain is ready, he cuts it with a sickle, because harvest time has come." BBE Mark 4:29 But when the grain is ready, he quickly sends men to get it cut, because the time for cutting has come. when the crop permits, Job 5:26 2Ti 4:7,8 he immediately puts in the sickle: Isa 57:1,2 Joel 3:13 Mt 13:30,40-43 Rev 14:13-17 Mark 4 Resources - Multiple Sermons and Commentaries Related Passage: Luke 16:2+ (GOOD STEWARDSHIP) “And he called him and said to him, ‘What is this I hear about you? Give an accounting of your management, for you can no longer be manager.’ THE SICKLE SWINGS WHEN THE HARVEST IS RIPE But when the crop permits - NLT = "as soon as the grain is ready." More literally "When the condition of the grain allows it." The word when means at the time that something else happens or as soon as another action occurs, in this case the growth of the seed. The idea in this context is whenever (at any time or in any situation when something may be possible) indicating that "that the time of reaping is not predetermined by the wish of the farmer but dependent upon the condition of the grain." (Hiebert) Permits (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over. In this passage paradidomi means whenever the crop "gives itself over" to allow it to be harvested. Vincent on paradidomi in this passage - This rendering cannot be correct, for the verb is active, not passive, meaning to deliver up. Hence it is usually explained, shall have delivered itself up to harvest; which is stilted and artificial. Rev. is ripe, is a free rendering from the margin of A.V. It is, perhaps, better to explain, as Meyer does, whose rendering is adopted by Rev. in margin: When the fruit shall have allowed, i.e., shall have admitted of being harvested. Xenophon and Herodotus use the word in the sense of permit or allow; and an exact parallel to this occurs in the historian Polybius (xxii., 24, 9): "When the season permitted (παραδιδούσης)." (Word Studies in the New Testament) he immediately puts in the sickle because the harvest has come - Now the farmer comes back on the scene which immediately "vividly marks the termination of his inactivity as soon as the grain is ripe. At once, he sends forth the sickle, the familiar harvesting instrument, in the hand of the reaper. The farmer has not produced the grain, but his action is needed to preserve the result achieved by the seed he has sown." (Hiebert) Has come is in the perfect tense indicating the process is complete with present results. Puts in (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To send out; to commission as a representative, an ambassador, an envoy. The idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29).
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Robertson says that "Luke's "came down" (katabaino) shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee." And the waves were breaking over the boat - Breaking in is epiballo in the vivid imperfect tense picturing one huge wave after another "throwing themselves into the boat," slamming against the boat and throwing water over the side and into the hull. Matthew 8:24+ vividly says "the boat was being covered with the waves." Breaking over (1911)(epiballo from epi = upon + ballo = throw) means to cast over or throw upon. In this passage epiballo is in the active sense (intransitive) describing waves beating, splashing, hurling or dashing against the boat. Akin - We should not be surprised by surprises in our lives. They are divinely ordained moments whereby God is working in the everyday circumstances of our lives to reveal who He is, who we are, and who we need! Trials and tribulation, difficulties and desperate moments are often the times when God does His greatest work in our lives. By bringing us to the end of ourselves we are driven to Him and Him alone as Savior and rescuer. If He does not act we will not be saved. Would you really want it any other way? Faith says a resounding no! (Sermon) So much that the boat was already filling up - Mark does not say they were bailing water out of the boat, but it did not matter as the amount of water was too much and the boat was about to be sunk by the weight of the water. One can only imagine the hearts pounding in the experienced fishermen among the disciples. Luke 8:23+ has they began to be swamped and to be in danger (kinduneuo) where the verb swamped (sumpleroo) means to filled completely. Filling up is in the present tense, vividly picturing the process of the boat being inundated by the waves crashing over the side, so that water began to accumulate dangerously. Filling up (1072)(gemizo) means filling a vessel with a solid object. To "put something into an object to the extent of its capacity (the procedure of filling)" (BDAG). To fill an object with something (Jn 2.7). Passive voice, be filled, become full (Mk 4.37) Gilbrant - In classical Greek this verb was used by Aeschylus (early Fifth Century B.C.) and carried the meaning of “loading,” or “lading” or “freighting.” The -izō suffix conveys the sense of the act of loading, or making something full. An object or vessel is literally filled with a physical substance. Thucydides (7.53) reported ships filled with fagots and pinewood while Xenophon (Historia Graece 6.2.25) recorded the loading of transports with slaves and captured property. Gemizō carries the meaning of a material object being placed on a ship, in a vessel, etc. Plēroō (3997), in comparison, can mean “to fill” and also “to fulfill a duty, perform a task, bring to completion.” (Complete Biblical Library Greek-English Dictionary) Liddell Scott - to fill full of, to load or freight with, a cargo of a ship, c. gen., Thuc., etc.; charging the urns with ashes, Aesch.:-Pass. to be laden or freighted NT uses - fill(1), filled(7), filling(1). - Mk. 4:37; Mk. 15:36 = "Someone ran and filled a sponge with sour wine"; Lk. 14:23 = "so that my house may be filled."; Lk. 15:16 = "he would have gladly filled his stomach with the pods that the swine were eating"; Jn. 2:7 = "Fill the waterpots with water.” ; Jn. 6:13 = "So they gathered them up, and filled twelve baskets with fragments"; Rev. 8:5 = " the angel took the censer and filled it with the fire of the altar"; Rev. 15:8 = "the temple was filled with smoke from the glory of God" Used only once in Septuagint - Ge 45:17 = "Then Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your beasts and go to the land of Canaan." Whether the wrath of the storm-tossed sea, Or demons, or men, or whatever it be, No water can swallow the ship where lies The Master of ocean and earth and skies. —Baker ILLUSTRATION - The Perfect Storm - Back in October of 1991, a storm stronger than any in recorded history hit the coast of Gloucester, Massachusetts. The storm was officially known as “The Halloween nor’easter of 1991.” It has become known as “THE PERFECT STORM” - inspiring the book and movie with the same title. It is called “The Perfect Storm” because it was 3 storms combined into one. Hurricane Grace that was beginning to die out in the Atlantic, energy coming across from the Great Lakes, and an old frontal system that was around the New England area. Sebastian Junger in his book “The Perfect Storm” wrote, “A mature hurricane is by far the most powerful event on Earth. The combined nuclear arsenals of the United States and the former Soviet Union don’t contain enough energy to keep a hurricane going for one day.” In the case of “The Perfect Storm”, when these 3 elements combined, it regenerated the hurricane creating an almost apocalyptic situation in the Atlantic Ocean. Boats encountered waves of 100 ft; the equivalent of a 10-story building. Winds blasted over the ocean at more than 100 mph. Waves 30 and 40 feet high battered the New England Coast, destroying 200 homes, and property damage totaling $500 million. Nine people died, including the 6-man crew of a ‘sword-fish boat’ named the Andrea Gail from Gloucester, Massachusetts. Brian Bill - Don’t miss the point that Jesus sent them into the boat, knowing that a storm was coming. In order to get to the other side they had to go through a storm. Don’t think that just because you’re going through some choppy seas that you’re somehow being punished or that you’re being disobedient. No doubt God does send some storms to get our attention like he did with Jonah in Jonah 1:4: “But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up.” Other times storms come because of our obedience. My guess is that you’re in one of three places today. 1. You are in a storm right now. 2. You are coming out of a storm. 3. You’re about to head into one. And when storms come, they are often: • Sudden. They come in a split second, seemingly out of nowhere. All it takes is one phone call, a doctor visit, an accident, a job loss or a relational rupture. • Severe. The disciples think they are going to drown and some of you feel like you’re going under right now. This had to be some storm. We know at least four of the disciples were fishermen and they’re freaking out. John
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Robertson - Mark also mentions the cushion or bolster and the stern of the boat (en tēi prumnēi). Matthew 8:24 notes that Jesus was sleeping (ekatheuden), Luke that he fell asleep (aphupnōsen, ingressive aorist indicative). He was worn out from the toil of this day. (Word Pictures in the New Testament) Wuest on the stern and cushion - The hinder part,” from prumna, the stern or back of the ship, the opposite end to the bow or front. The pillow, from proskephalaion, literally, “that towards which one puts the head,” was no soft luxurious cushion, but either the leathern cushion of the steersman, or the low bench at the stern on which the steersman sometimes sits, and the captain rests his head to sleep. Luke says of our Lord, “He fell asleep.” The ingressive aorist is used, speaking of entrance into a new condition. The Lord Jesus was worn out from the toil of the day. (Wuest Word Studies) Storms often expose how we are not trusting in the Lord. -- Steven Cole S.O.S. SAVE US SAVIOR! Matthew 8:25+ has their great cry "Save us, Lord; we are perishing!” And they woke Him and said to Him, “Teacher, do You not care that we are perishing?” - Of the three synoptic accounts, only Mark has "do You not care?" about which Robertson says "It was a rebuke to Jesus for sleeping in such a storm." Notice the "we" in this statement implying that Jesus too will perish! One can fault their faith, but to Whom did they come when the storm came? Matthew, Mark and Luke have "Lord (kurios - Mt 8:25+)," "Teacher" (didaskalos - Mk 4:38+, Hebrew equivalent of "Rabbi"-rhabbi) and "Master," (epistates - Lk 8:24a+) respectively. Bill adds that "Some skeptics have pointed out that there’s a conflict between Matthew, Mark and Luke because they each report this incident slightly differently. For example, Mark has the disciples crying out, “Teacher!” Matthew uses “Lord!” and Luke has them saying, “Master, Master!” This is not a conflict at all. We all do the same when we’re in trouble and cry out every name we can think of: “Teacher, Lord, Master, Master...please help me!”" (Sermon) Only Matthew 8:25+ records their specific request “Save (sozo) us, Lord; we are perishing!” where Save is an aorist imperative, their plaintive plea to Jesus to do this quickly because the boat was being swamped with water! Perishing is in the present tense so that they are saying we are in the process of perishing. In other words the disciples described themselves are already "going under!" The storm on the sea whipped up a storm of doubt within them that threatened to drown them all. Hiebert on do You not care - Their cry, as given in Mark, implies a feeling of resentment at Jesus’ apparent indifference to their peril....It was a cry of distrust, but one often matched by believers today in difficult circumstances when they feel that the Lord has forsaken them. Gutzke remarks, “How common this is with all of us: we know God can and we are inclined to be pathetically petulant when He doesn’t take action we can see. In this instance the disciples forgot they had not asked before.” (The Gospel of Mark: An Expositional Commentary) Spurgeon said "God is too wise to err, too good to be unkind; leave off doubting Him, and begin to trust Him, for in so doing, you will put a crown on His head” Hendriksen paraphrases it as "Do we mean so little to you? With death staring us in the face, how can you sleep? Don't you care whether we're all swallowed up by the angry deep?" Nevertheless, before we judge these men too harshly, the following facts must be borne in mind: a. They were thoroughly frightened: in such a situation even normally loyal and courageous people will at times say things which they later regret; and b. their bitterness is not unmixed with a measure of trust. If that were not true, they—some of them being experienced sailors—would not now have turned to a "carpenter" for help. To be sure, their faith was far from perfect, but even "little faith" is faith, and holds out hope for purification and enlargement. (Ibid) We see a similar emotion in the Psalms... Psalms 44:23 Arouse Yourself, why do You sleep, O Lord? Awake, do not reject us forever. Psalms 10:1 Why do You stand afar off, O LORD? Why do You hide Yourself in times of trouble?