Marcos 4
John MacArthur · Citado em PreceptAustin
Marcos 4
MacArthur - Though believers are not saved by doing good works (Eph. 2:8-9+), those who are truly saved will give evidence of their new life in Christ through the fruit of obedience (Eph. 2:10+; cf. Matt. 7:16-20+; 2 Cor. 5:17+). John the Baptist called for fruit bearing to validate the authenticity of one's repentance... “Therefore bear fruit (aorist imperative only possible as one depends on the Holy Spirit - which in fact is evidence that one has the Spirit indwelling!) in keeping with repentance." (Mt 3:8+) Abundant fruit bearing is God's will for every believer for Jesus declared “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. (Jn 15:8) David Thompson - Some produced a yield of 30 times, some 60 times and some 100 times. Naturally, 100 times yield would be the ideal. But all these numbers are good. Now Palestinian interpreters say that a typical yield in Palestine would be fivefold or tenfold at most, so the numbers described here are remarkable. Herodotus, the Greek historian who lived about 450 B.C., claimed that some of the soil was so rich in Palestine that it had a 700 fold return. He was probably exaggerating a bit, but Jesus uses the top number of 100 times return.(Sermon) Alan Carr asks "So, what kind of fruit does good soil produce?" Good works – Col. 1:10+, cf Col 1:6+ Holiness and righteousness – Ro 6:22+; Phil. 1:11+ Genuine spirituality – Gal. 5:22-23+ A burden for souls – Ro 1:13+ Praise and thanksgiving – Heb. 13:15+ Sharing material goods – Ro 15:27-28+ (Mark 4:1-20 The Parable Of The Soils) Bear fruit with perseverance also implies that bearing genuine spiritual fruit will take perseverance. This is especially true when one considers the pressures that Jesus had just descried as affected the integrity of the soils/hearts, so not only does bearing fruit take time, it also necessitates (Holy Spirit enabled) steadfast endurance to resist the distracting, destructive pressures Jesus described! Bear fruit (karpophoreo) is in the present tense and thus Jesus is teaching that true believers will bring forth fruit ("good works") continually (present tense) in all manner of activity undertaken for the glory of the Father (cf Mt 5:16+, Jn 15:8), in the Name of the Son and in the energizing/enabling power of the indwelling Holy Spirit, upon Whom the believer is entirely dependent. Indeed, good works could be aptly termed "God works" and those are the only works that will endure throughout eternity! The corollary is that when people abandon their profession of faith in Christ, it is evidence that their profession was never real, that they had not exercised saving faith. The proof of authenticity of one's salvation is perseverance and fruit bearing. But don't be confused because perseverance does NOT save a person, but only serves to show that a person is truly saved. W H Griffith-Thomas - Let us therefore heed not only-- What we hear -- Gospel message, inspirational challenge, etc., but also... How we hear -- simply, sincerely, sympathetically, surrendering lip and life, personality and possessions. The Word of God just be received and retained in order that it may reveal. Are we doing this? Puritan Thomas Watson on Effectual Hearing - If you would hear the Word aright, be not only attentive, but retentive. Lay the Word up in your memories and hearts. "The seed on the good ground are they who, having heard the Word, keep it." The Greek word for "keep" signifies "to hold the Word fast, that it do not run from us." If the seed be not kept in the ground, but is presently washed away, it is sown to little purpose: so, if the Word preached be not kept in your memories and hearts, it is preached in vain. Many people have memories like leaky vessels — the Word goes out as fast as it comes in: how, then, can it profit? If a treasure be put into a chest and the chest not locked, it may easily be taken out: a bad memory is like a chest without a look, the devil can easily take out all the treasure. Labour to keep in memory the truths you hear: the things we esteem we are not so apt to forget. John MacArthur sums it up this way - All believers are called to be witnesses to the gospel of Jesus Christ (cf. Matt. 28:18-20). They are not to tamper with the seed, nor can they cultivate the soil. Rather, they are to faithfully cast the gospel message. As they do, they can expect the responses they receive to fall into one of these categories. Some will reject outright, due to hard-heartedness. Others will demonstrate a superficial interest, only to fall away when hardship comes. Still others will profess a love for Christ while simultaneously nurturing a deadly affection for the world. Finally, there will be some who genuinely receive the gospel. They will humbly turn from their sins and wholeheartedly embrace the Lord Jesus as their Savior and King. The genuineness of their profession will be demonstrated by the abundant fruit of their transformed lives, as they walk in obedience and faith. On the one hand, knowing that many will reject the gospel enables believers to approach evangelism with proper expectations. On the other hand, knowing that some will truly believe ought to serve as a great encouragement. In evangelism, Christians are privileged to participate in an enterprise that cannot fail. Those whom God is sovereignly drawing to Himself will be saved. If He has prepared the soil of their hearts, the seed will invariably take root and bear abundant fruit.....What a comfort it is to know that soil preparation is God’s work. He supplies both the seed of His Word and the power of His Spirit. He readies the soil, working in the hearts of those whom He is drawing to Himself. The task of the evangelist is simply this: to disseminate the seed through the faithful proclamation of the gospel. Having fulfilled that responsibility, believers can rest in the sovereignty of God, knowing that His Word will bear fruit in the hearts and lives of those whom He has called. (MNTC-Mk) Daniel Akin Conclusion: 1) Christianity is a religion of the Word and therefore of the ear. Do you have ears that hear? Do you have ears that work correctly? Do you tune the words of Scripture and the gospel in or do you tune them out? 2) Hearing God’s Word is dangerous. What you do with it is critical to your soul. My challenge: Be greedy for the Word. Go after it, grab hold of it, and do not let it go. Like a starving beggar who has found bread, seize it with all your might and cherish it for the life sustaining food that it is! “He who has ears to hear, let him hear”. Charlotte Elliot went to Cecil Milan, a preacher, and said, “Mr. Milan, how can I be saved?” Mr. Milan said to her, “You must simply receive Jesus Christ.” But she said, “But I’m such a sinner. Can I receive Him just as I am?” He said, “That’s the only way you can receive Him: just as you are.” And she said, “If He will receive me just as I am, then I come to Him.” And Charlotte Elliot was saved. Later on, she wrote these words: “Just as I am, without one plea, but that thy blood was shed for me, and that you bid me come to thee, O Lord I come.” ILLUSTRATION OF DIFFERENT SOILS - The popular preacher, Chuck Swindoll, tells of ministering at a family conference. There was a young couple there with several small children, and it was obvious that they had some serious problems in their marriage. But as the week progressed, Chuck watched this couple change as they sat under the teaching of God’s Word. The husband seemed to hang on every word. The wife had her Bible open and followed carefully from passage to passage. On the last day, they both came up to Chuck and said, “We want you to know that this week has been a 180 degree turn around experience for us. When we came, we were ready to separate. We’re going back now stronger than we have ever been in our marriage.”That’s tremendous! But the sad thing, Chuck said, is that at the same conference with the same speakers, the same truths, and the same surroundings, another man was turned off. He wasn’t open to God’s Word. He attended the first few sessions, but his guilt became so great and his conviction so deep that he went home. His family left hurting, perhaps even more so than when they came. What was the difference between those two men at the same conference? The difference was the condition of the soil of their hearts. What Kind Of Soil Are You? Those who [hear] the Word with a noble and good heart keep it and bear fruit. — Luke 8:15 Today's Scripture: Luke 8:4-15 A new resident at the drug rehabilitation center where I worked was given the task of planting runner-bean seeds. With no experience growing vegetables, Jim quickly became bored waiting for the seeds to sprout. After weeks of seeing nothing happen, Jim finally noticed signs of life coming up. Before long, he had to put poles in the ground for the beans to climb. One day Jim ran excitedly into the kitchen with some freshly picked beans for dinner. “Wow! All this from tiny seeds!” he exclaimed. “I’ve sure learned a lot!” As I talked with Jim, it became clear that he learned more than how plants grow. He gained a new insight: If we willingly listen to God in His Word and do what’s right for the right reasons and for the right length of time, our lives will be fruitful. In Luke 8, Jesus used a parable to teach that the seed of the Word of God will produce a harvest in good soil. But the seed is productive only if the soil is receptive. People with receptive hearts hear God’s Word, obey it, and bear fruit. Others, however, have resistant hearts that fall prey to the devil, do not allow the seed to take root, or are overgrown with the cares and temptations of life. Lord, I would be soil in which You can plant Your Word with its promise of fruit; I want to be open to You every day, So what You have planted takes root. —Hess To be spiritually fruitful, plant God's Word in your heart. Son Followers The seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.Luke 8:15 Today's Scripture & Insight:Luke 8:11–15 Sunflowers sprout in a carefree manner all over the world. Pollinated by bees, the plants spring up on the sides of highways, under bird feeders, and across fields, meadows, and prairies. To produce a harvest, however, sunflowers need good soil. Well-drained, slightly acidic, nutrient-rich soil “with organic matter or composted,” says the Farmer’s Almanac, finally produces tasty sunflower seeds, pure oil, and also a livelihood for hard-working sunflower growers. We also need “good soil” for spiritual growth (Luke 8:15). As Jesus taught in His parable of the farmer scattering seed, God’s Word can sprout even in rocky or thorny soil (see vv. 6–7). It only thrives, however, in the soil of “honest, good-hearted people who hear God’s word, cling to it, and patiently produce a huge harvest” (v. 15 nlt). Young sunflowers are just as patient in their growth. Following the sun’s movement throughout the day, they turn sunward daily in a process called heliotropism. Mature sunflowers are just as deliberate. They turn eastward permanently, warming the face of the flower and increasing visits from pollinator bees. This in turn produces a greater harvest. What’s the condition of your spiritual soil? Rocky, thorny, or rich in spiritual “nutrients”? Why? When you follow the Son daily, how does this practice impact your honesty and heart? Gardening Tips These are the ones sown on good ground, those who hear the Word, accept it, and bear fruit. —Mark 4:20 Today's Scripture: Mark 4:1-9 I picked up a gardening book the other day and got some good advice: Take care of the soil, and don’t worry about the plants. If the soil is good, the seed will take root and grow.” In the parable of the sower in Mark 4, Jesus spoke of the importance of “good ground” (or good soil). He defined good soil as referring to those who “hear” God’s Word, “accept it,” and “bear fruit” (v.20). If we keep our heart soft and receptive, God’s Word will take root, grow, and produce fruit. In gardening, life is in the seed. Under the right conditions, it will grow until it reaches maturity and produces fruit. Similarly, if the seed of the Word is planted in the good soil of a receptive heart, it will grow until the character of Jesus is seen. For the Christian, the power of the spiritual life comes from the indwelling Holy Spirit. As we open our heart to the Word with an eagerness to obey it, the Spirit causes us to grow and bear fruit (Galatians 5:22-23). We can’t make ourselves grow, any more than we can force growth from the seeds in our gardens. But we can tend the soil, keeping our hearts soft, receptive, and obedient to God’s Word. Then we will yield the fruit of righteousness. Lord, I would be soil in which You can plant Your Word with its promise of fruit; I want to be open to You every day, So what You have planted takes root. —Hess A heart open to God is soil in which the seed of His Word can flourish. Mark 4:21 And 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? Wuest And He was saying to them. The lamp does not come, does it, in order to be placed under the peck measure or under the reclining couch? Does it not come in order to be placed upon the lampstand? NET Mark 4:21 He also said to them, "A lamp isn't brought to be put under a basket or under a bed, is it? Isn't it to be placed on a lampstand? GNT Mark 4:21 Καὶ ἔλεγεν αὐτοῖς, Μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην; οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ; NLT Mark 4:21 Then Jesus asked them, "Would anyone light a lamp and then put it under a basket or under a bed? Of course not! A lamp is placed on a stand, where its light will shine. KJV Mark 4:21 And he 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? ESV Mark 4:21 And he said to them, "Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? NIV Mark 4:21 He said to them, "Do you bring in a lamp to put it under a bowl or a bed? Instead, don't you put it on its stand? ASV Mark 4:21 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? CSB Mark 4:21 He also said to them, "Is a lamp brought in to be put under a basket or under a bed? Isn't it to be put on a lampstand? NKJ Mark 4:21 Also He said to them, "Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? NRS Mark 4:21 He said to them, "Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? YLT Mark 4:21 And he said to them, 'Does the lamp come that under the measure it may be put, or under the couch -- not that it may be put on the lamp-stand? NAB Mark 4:21 He said to them, "Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand? NJB Mark 4:21 He also said to them, 'Is a lamp brought in to be put under a tub or under the bed? Surely to be put on the lamp-stand? GWN Mark 4:21 Jesus said to them, "Does anyone bring a lamp into a room to put it under a basket or under a bed? Isn't it put on a lamp stand? BBE Mark 4:21 And he said to them, When the light comes in, do people put it under a vessel, or under the bed, and not on its table? lamp: Isa 60:1-3 Mt 5:15 Lu 8:16 Lk 11:33 1Co 12:7 Eph 5:3-15 Php 2:15,16 Verse 21 in Matthew 5:15, Luke 11:33; verse 22 in Matthew 10:26, Luke 12:2; verse 24 in Matthew 7:2, Luke 6:38; verse 25 in Matthew 13:12, 25:29, and Luke 19:26. Mark 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Luke 8:16+ “Now no one after lighting a lamp covers it over with a container, or puts it under a bed; but he puts it on a lampstand, so that those who come in may see the light. 17 “For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. 18“So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him.” Matthew 5:15+ nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Luke 11:33+ “No one, after lighting a lamp, puts it away in a cellar nor under a basket, but on the lampstand, so that those who enter may see the light. Mark 4:21-23 - If You Hide it, You Misuse It Mark 4:24-25 - If you Hide it, You Will Lose It! Mark 4:21 - Light Has Its Purposes Mark 4:22 - Light Has Its Powers Mark 4:23 - Listen to the Light! Mark 4:24 - Light Has Its Privileges Mark 4:25 - Light Has Its Promises Ancient Oil Lamp RESPONSIBILITY OF THE HEARERS Note that while many refer to Mark 4:21-25 as parables, others prefer to see these not strictly speaking as parables but more as proverbial sayings. Either way, these 4 sayings in this section do present the interpreter with some challenges. I have certainly felt challenged! William Lane for example comments on the command in Mk 4:23 that Jesus is indicating "that there is more to this story than appears on the surface. That is why it is “a parable.” (according to Lane - NICNT-Mk) Esoteric means confined to and understandable by only an enlightened inner circle. One might refer to Jesus' teaching in parables as "esoteric." It would be easy to misunderstand Jesus' statement that He would teach in parables which would conceal truth from those in darkness and reveal truth to those who were in the light, specifically His disciples. It sounds like Jesus is being unfair to those in darkness. That was not the case for those who had not rejected His clear teaching which had been validated by multiple miracles, would still be able to comprehend what He was saying. But from now on His teaching would be primarily directed to His disciples and would be in the form of parables. So if you were a disciple you might be thinking "Are we to teach the same way? Are we to conceal the mysteries of the kingdom in parables?' And Mark 4:21-25 is Jesus' answer to that question -- it was a resounding "No!" In short "Let My light shine through you." Expositor's Greek Testament entitles Mark 4:21-25 - Responsibilities of disciples (Mt. 5:15, Mt 10:26, Mt 7:2; Lk. 8:16–18) True to His uniform teaching that privileges are to be used for the benefit of others, Jesus tells His disciples that if they have more insight than the multitude they must employ it for the common benefit. These sentences in Mark represent the first special instruction of the disciples. He teaches in parables in order that He may teach; not in order that He may not teach! I like B B Warfield's comments on what Jesus is doing in this first proverbial saying - The strength of our Lord’s emphasis on this important declaration just on this occasion finds its explanation of course in the need that had arisen to guard from misapprehension His own methods of teaching. For a change had just been introduced into His modes of instruction, from which His disciples might be tempted to infer that Christianity was a double system, with an esoteric and an exoteric aspect. Our Lord, who had hitherto spoken plainly, had suddenly begun to speak in parables; and He had not concealed from His disciples that His object was to veil His meaning. Was there not introduced thus the full-blown system of esoterism? It is to correct this not unnatural inference that our Lord declares so emphatically that the truth He is teaching—even in parabolic form—is a lamp, and has for its one end to shine; that what is now hid and made secret under this parabolic veil, is hid and made secret not that it may not be made known, but just that it may be made known. The impulse to use parables thus arises from wisdom and prudence in teaching, not from a desire to conceal. He teaches in parables in order that He may teach; not in order that He may not teach (ED: RECALL THE OPPOSITION IS BEGINNING TO RISE AND TO KEEP TEACHING WITHOUT PARABLES WOULD ACCELERATE THAT OPPOSITION. RECALL ALSO THE TIME HE TAUGHT OPENLY IN NAZARETH AND IT AROUSED SUCH OPPOSITION THAT THEY TRIED TO KILL HIM - Lk 4:24-29+). This method of veiled teaching, in a word, is forced on Him by the conditions under which He is teaching and arises from the state of mind of His hearers (ED: MOST OF WHOM REJECTED HIS TRUTH); it is not chosen by Him in order to conceal His meaning, but in order to convey it to those for whom it is intended (ED: GOOD SOILS - THOSE WHO HAVE EARS TO HEAR - IN THE IMMEDIATE CONTEXT = HIS DISCIPLES - see Mk 4:34+). It is with Him either to teach thus or not to teach at all; and He consequently teaches thus. This is the fundamental doctrine of parabolic teaching. I do not say it is the whole account to be given of it; we may see in the sequel that there is more to say, and that the adoption of parabolic teaching has a punitive side—as, indeed, it could not fail to have—with reference to those who could and would not endure sound doctrine; whom it puzzled, therefore, rather than instructed. But this is the fundamental account of it. (Faith and Life = Chapter on "Light and Shining") John MacArthur entitles Mark 4:23-24 "Fruitful Hearers Witness Obediently" writing that that "In Mark 4:9, Jesus told His audience, “He who has ears to hear, let him hear.” He underscored the importance of that phrase by repeating it in Mk 4:23. His point was simple: true disciples listen eagerly and obediently. As those whose hearts and minds have been opened to the truth by the Holy Spirit, genuine disciples of Jesus love to hear and obey His Word (John 8:32; cf. Jn 10:3–4, 27). Divine truth has found a home in their hearts (ED: CF "GOOD SOIL"). They delight in it, submit to it, and bear fruit by putting it into practice and by proclaiming it to others. The parable of the soils emphasized the importance of being a fruitful hearer by distinguishing the good soil from the bad. In this passage (Mark 4:21–34), Jesus articulated three additional parables that expand on that theme. The Lord indicated that understanding the parable of the soils was key to understanding these later parables (Mark 4:13). These parables, then, should not be regarded as disconnected stories. Rather, they are interrelated illustrations carefully arranged by Jesus to make a divine truth clear...The parable of the soils focused on the recipients of the gospel, distinguishing between those who would ultimately reject the message and those who would genuinely embrace it. By contrast, these subsequent parables (in Mark 4:21–32) highlight the responsibility of the faithful hearer as an evangelist. As those who had received the Gospel and accepted it (ED: THEY WERE [AND YOU ARE] THE GOOD SOIL!), Jesus’ disciples would now be called to bear fruit by obediently proclaiming the message of salvation to others (cf. Ro 1:13; Col 1:3–6) (ED: IN THE POWER OF THE SPIRIT - Acts 1:8+, 1 Th 1:5+)" (MNTC-Mk) (Bolding Added) John
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MacArthur explains "Because they chose to ignore God and His word, God judicially locked them up in their unbelief so that they would fear His judgment. The first fulfillment of Isaiah’s warning came in the judgment of the Babylonian Captivity, just as the prophet promised. The second fulfillment, Jesus declared, was about to be accomplished as Israel once again turned her back on the Lord and faced the judgment of centuries of darkness and despair. Jesus’ parables were a similar form of judgment on unbelief. Those who would not accept His clear and simple teachings—such as those in the Sermon on the Mount—not only would not be able to understand His deeper teachings but would lose the benefit of the teaching and miraculous witness they had been given." (MNTC-Mt)
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MacArthur - If the disciples could not comprehend such fundamental truths about salvation and the gospel, they would not be able to grasp later truths that built on that foundation. On a practical level, it was critical for Jesus’ disciples to understand why His message was being rejected by so many. They, too, would be heralds of the gospel who would experience similar treatment from unbelievers. Yet, their evangelistic efforts would not be in vain. Though not all would listen, some would, and those who responded in faith would bear abundant fruit. (MNTC-Mk) John
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MacArthur - The Old Testament would call them the hard-hearted and the stiff-necked. They are resolute and rigid in their indifference, disinterest and love of sin. This is the condition of the heart which corresponds to the hardness of that footpath around the field. The heart of this kind of person is a thoroughfare, crossed by the mixed multitude of iniquities that traverse it day after day after day after day. And it's not fenced so it lies exposed to all the evil stompings of everything that comes along. It's never broken up. It's never plowed by conviction. It's never plowed by self-searching, self-examination, contrition, honest assessment of guilt, repentance. The heart is callous. It's callous to the sweet reasonings of grace and it's callous to the fearful terrors of judgment. Nothing wrong with the seed. Nothing wrong with the sower. Something terribly wrong with his hard, impenitent heart. (Sermon) Immediately Satan comes and takes away the word which has been sown in them - Satan wastes no time! Note two "time phrases" in this sentence, when (when they hear) and immediately, which sum up the strategy of the Adversary who prowls around like a roaring lion (he is not omnipresent, to his underling evil spirits harass human beings) seeking whom he would devour. (1 Pe 5:8+). Satan of course is not omnipresent but a finite being) one of his agents, is there every time the gospel is proclaimed. Picture the seed of the Word, the Gospel, sown and with no time intervening, it is gone, lifted up, carried away, taken away from the soil of the heart. Make no mistake Satan is efficient like a bird. If you watch the birds, their eye is keen and quick to pounce on a morsel of food, even when extremely small. So too does Satan. The question is how does he do this? See notes below. Daniel Akin explains "They are ultimately bird food! Their hearing is superficial and resistant. They are totally unresponsive. They suffer from “gospel deafness.” Like skeptics, they quickly dismiss the Word without giving it careful consideration. They hear the Word, the book closes and the service ends, and so does their ears and heart. These are hardened to the gospel for whatever reason (ex. theodicy). (Mark 4:1-20 Do You Have Ears That Hear?)
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MacArthur explains how evil one comes and snatches away what has been sown in his heart - How does he snatch it? Through false teachers that come and attack the Gospel. He snatches it through the fear of man (ED: Pr 29:25 = The fear of man brings a snare [moqesh]."), an embarrassment about being identified with Jesus Christ or fear of being unsynagogued or cut off from your friends (ED: THIS IS PARTICULARLY AT PLAY IN MUSLIM AND HINDU CULTURES WHERE A BELIEVER MAY LOSE HIS/HER FAMILY!) He snatches it through pride. You think you know everything and you are not willing to confess that you don't and be broken before God. He snatches it through doubt, through prejudice, through stubbornness, mostly through the continual love of sin which he panders to this wretched world system. It's either crushed under the continual pedestrian activity of wickedness or snatched away by Satan. That's such a sad thing. (Receptivity to the Gospel) Ray
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MacArthur - The point of Jesus’ analogy is clear: Those who have received the light of the gospel are not to conceal it; rather they are to let is shine for others to see....In this analogy, however, Jesus used light to illustrate the message of the gospel. Faithful hearers have an obligation, beyond heeding the gospel themselves, to proclaim it to the world of sinners. Those who have been transformed by the good news are themselves to present that truth to others (cf. Rom. 1:8; 16:19; 1 Thess. 1:8). As Jesus explained in the Sermon on the Mount (Mt 5:14-16)....Perhaps the disciples, observing the shift in Jesus’ preaching strategy, wondered if they were also to obscure the gospel message as a judgment on Israel’s unbelief. That was not what the Lord planned for them to do. In a short time, He would send them out in pairs to preach the gospel (Mark 6:7–13; cf. Luke 9:1–6). Such was part of the preparation for their full commissioning after His resurrection (Matt. 28:18–20) As Jesus told His disciples before He ascended, “You will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). Alan Carr - When Jesus saved us from our sins, the Lord placed His light within us. He does not want us to hide the light away. He wants us to allow His light to shine through our lives so that others might see the way to God, Matt. 5:16; Eph. 5:8; 1 Pet. 2:9. Far too many Christians are guilty of hiding the light, Rom. 13:11-14. Light is a tremendous gift! Can you remember when the darkness of your sinful past was shattered by the light of the Gospel? Can you remember when the Lord placed His light and His life within you? If you can, then you know the value of that light. It must not be secreted away, but it must be shared with a lost and dying world! J
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MacArthur - That the Lord did not intend for the gospel to be permanently obscured is made clear from Mk 4:22. In other words, there was an occasion when the truth was hidden and obscured from some obstinate rejecters; there was coming an era when the hidden things were to be revealed, and the secret things disclosed to the world. That era of unveiling mysteries would commence with the preaching ministry of the apostles (starting while Jesus was still with them—cf. Matt. 10:26), continue on the other side of the Great Commission, and last until His return (Matt. 24:14)....That evangelistic mandate did not end with the apostles. It began with them and has fallen on all believers, in every generation of church history. Christians are called to eagerly “proclaim the excellencies of Him who has called [them] out of darkness into His marvelous light” (1 Peter 2:9). Life Application New Testament Commentary. - Jesus continued his explanation for his use of parables. Although the truth may be hidden or secret for a while, it will not remain so. One day the truth will be brought to light. This could refer either to Jesus’ resurrection and ascension (when his followers would fully understand Jesus’ words) or the Second Coming. Jesus’ followers did not understand everything about Jesus at that time, but all their questions would be answered one day. J D Jones - Our Lord kept certain things back from His disciples, but He hid them for a time only, that He might manifest them when they were able to bear it. He kept certain things back from the crowd, and revealed them to the disciples, only in order that the disciples might reveal them to the crowd when they were spiritually fit to receive them. (ED: SEE ALSO B B WARFIELD'S REASONING) Jesus did not divide his disciples into two classes, as some of the Greek philosophers did, an outer and an inner circle; an outer circle, to whom He communicated elementary truth; an inner circle, to whom He communicated advanced truth. In Christianity, as Dr. Chadwick says, there is no privileged inner circle. There is no esoteric doctrine. All Christian knowledge is to be communicated and shared. If you have gained possession of any truth which is hidden from the average Christian, you are not to keep it hidden. There is nothing hidden, but that it may by and by be manifested; so set your lamp upon the stand.Nothing hidden but that it may be manifested! Its primary reference is to Christian truth, but one cannot pass it by without a brief word about its broader application. Hiding, says Jesus, is not permanent; manifestation is the ultimate end. Now we see in a mirror darkly, but then face to face. "Now I know in part; but then shall I know even as also I am known" ( 1 Corinthians 13:12). Spurgeon on Nothing is hidden, except to be revealed - You cannot conceal anything from the eye of God, so do not try to do so. You are like bees in a glass hive, watched while you are working, and your every movement observed. God can read the secret emotions of our hidden nature. “All things are naked and opened unto the eyes of him with whom we have to do.” Spurgeon exposition - Tell out, then, what God has told to you; and let everybody hear from you the truth as you yourself have heard it. See the compound interest that there is to be in this blessed trading for Christ. Wuest on nothing is hidden, except to be revealed -
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MacArthur - In the spiritual realm, the evangelist (represented by the sower) distributes the message of the gospel (the seed). Some of the hearers (the good soil) respond to the gospel in saving faith and exhibit spiritual life. This regeneration and spiritual transformation is the work of the Holy Spirit (John 3:5–8). Clearly, it does not depend on the evangelist but only on God, who imparts life through the power of the gospel (cf. John 6:37–44; Rom. 1:16; 1 Thess. 1:5; 1 Peter 1:23). Human ingenuity, emotional manipulation, man-centered techniques, and market-driven strategies cannot create new life in the heart of a sinner. Regeneration is only by the Spirit of God (cf. Eph. 2:1–4; Titus 3:5). Though believers are all called to faithfully proclaim the message, they can take no credit when unbelievers respond in repentant faith (cf. 1 Cor. 3:6–7).
Marcos 4
MacArthur - The point of this parable is simple: in the same way that the farmer is not the power behind the regeneration of the seed, so also the evangelist is not the power behind the regeneration of souls. What a comfort this must have been for Jesus’ disciples to hear. Perhaps they were concerned that the task of saving sinners rested on their shoulders. Jesus countered that notion by reminding them that only God can change the human heart. Their responsibility was to faithfully preach the message. Having done so, they could trust God with the results. The diligent evangelist, whose message corresponds to the true gospel, can sleep soundly at night, knowing that it is God who causes the growth (1 Cor. 3:6). All the evangelist can do is proclaim the Word (cf. Rom. 10:13–17). The rest is God’s work, and believers can fully trust in His sovereign prerogative. (MNTC-Mt) Bock says "the ignoring of any human activities necessary in successful agriculture, emphasizes the independence of the seed’s growth from any action on the part of the farmer and is meant to show that the consummation of the kingdom of God is not dependent on any human action." (BECNT-Mk) John
Marcos 4
MacArthur adds that "Because of its tiny size, the mustard seed was commonly used in the ancient Near East to represent things that were extremely small. Ancient Jewish literature contains references to a drop of blood or a blemish on an animal that was the size of a mustard seed. To this day Arabs sometimes speak of faith weighing as little as a mustard seed, in much the same way Jesus did (Matt. 17:20)." (MNTC-Mt) Seeds (04690)(sperma) refers to seed sown as containing the germ of new fruit, and often describes the seed of plants (Mt 13:24, 27, 32, 37, 38; Mk 4:31; 1Co 15:38; 2Co 9:10 Ge 1:11; 47:23) Sperma speaks of "the source from which something is propagated." (BDAG) Vine says "the seed signifies the divine principle of imparted," whether in a plant or in a believer. A T Robertson on smaller says it is "Hyperbole, of course, but clearly meaning that from a very small seed a large plant grows, the gradual pervasive expansive power of the kingdom of God." To be sure the Kingdom of God had a small beginning with Jesus being the foundation (cf Eph 2:20, 21+) Who then passed on the responsibility to grow the Kingdom to 12 men and at most a few hundred believers. Keep in mind that this is all that believed in Jesus while He was on earth (see note)! Most of the Jewish people in Israel did not believe in Jesus as the Messiah, so we see that the Kingdom had an extremely small beginning. Alan Carr - While the mustard seed is not the smallest seed known to man, it was the smallest seed planted in the gardens of Jesus’ day. The mustard seed itself is very tiny. It takes about 750 of them to make up a single gram. There are 28 grams in an ounce. Thus, there some 21,000 mustard seeds in an ounce. It is a tiny seed, but it produces a very large plant. Let’s consider the facts. ·Jesus was born in the tiny town of Bethlehem in abject poverty. (Micah 5:2+) ·He was reared in Galilee, and no one believed that a man of God could come from there, John 7:52. ·He was raised in a Nazareth. The inhabitants of that city were considered to be wicked and worldly by the Jews. ·He had no family connections. He had no money. He had no support from the religious leaders of the day. ·Jesus was considered to be a nobody from nowhere Who would amount to nothing! (Isa 53:1-2+) ·His parentage was questioned, John 8:41 by His enemies. ·His followers were, for the most part, the dregs of society. ·His Own people rejected Him. ·He was despised and rejected by men. (Isa 53:3+) ·The Romans eventually nailed Him to a cross and buried Him in a tomb. ·His followers preached His resurrection, but most people ignored their message and considered them fools for following a dead man. ·Even the Lord’s message was hard to swallow. For some it still is! After all, Jesus said to get you have to give away what you have. He told people to love their enemies. He counseled men to turn the other cheek. He spoke of walking the second mile; succeeding through serving and denying self. There is no question that the Kingdom of our Lord was just like that tiny, insignificant mustard seed in the beginning. No one could see what the tiny seed Jesus was sowing would become! (See his excellent Sermon) Smaller (3396)(mikros) has the basic meaning "small, little, translated according to the context; (1) of persons; (a) of physical size small, little (Lk 19.3); (b) of age young, little (Mt 18:6,10, 14), but it possibly belongs to the following; (c) as measuring esteem or importance insignificant, lowly, unimportant (Mt 10.42); comparative mikro,teroj, te,ra, on least, most insignificant (Mt 11.11); (2) of things; (a) of quantity or mass small, little, insignificant (1Co 5.6); neuter (2Co 11.16); (b) of time short (Jn 7.33); neuter as a substantive short time, little while (Jn 13.33); idiomatically in a very little while (Heb 10.37 ); (c) of space, neuter as a substantive little way, short distance ( Mt 26.39)" (Analytical Lexicon) It can be found in classical Greek with reference to numerical quantity or amount of importance of persons, places, things, and even time (e.g., “short”; Liddell-Scott). Gilbrant - In the New Testament mikros is used in two major ways: (1) to describe the diminutive height (Luke 19:3), age (Matthew 18:6,10,14), and influence (Matthew 10:42; Mark 9:42; Luke 17:2) of people; (2) to describe the size (Matthew 13:32; James 3:5), number (Luke 12:32), significance (Revelation 3:8), and length of time (Hebrews 10:37) of things. Of special interest to students of the New Testament is the use of the word in the Gospels where mikros denotes the status of Christians in the world. While the incident in Matthew 18:6-10 was sparked by an encounter with children, its primary application was to members of the Christian community. They were considered, like the apostles before them (Matthew 10:42), “little”; that is, people of no significance in the eyes of the world. J. Schniewind comments that “the little ones are the lowly in the broadest sense, the poor, uneducated, the socially inferior” (Michel, “mikros,” Kittel, 4:653, note 22). It is these special members of the body of Christ that Jesus went to great lengths to protect with His strict admonitions in Luke 17:2 and Matthew 18:6,7. The emphasis is heavily placed on the protection of the testimony and position of the “little” ones. (Complete Biblical Library Greek-English Dictionary) NT uses of mikros - least(4), less(1), little(13), little ones(6), little while(10), short(1), small(8), smaller(2), smallest(1). - Matt. 10:42; Matt. 11:11; Matt. 13:32; Matt. 18:6; Matt. 18:10; Matt. 18:14; Matt. 26:39; Matt. 26:73; Mk. 4:31; Mk. 9:42; Mk. 14:35; Mk. 14:70; Mk. 15:40; Lk. 7:28; Lk. 9:48; Lk. 12:32; Lk. 17:2; Lk. 19:3; Jn. 7:33; Jn. 12:35; Jn. 13:33; Jn. 14:19; Jn. 16:16; Jn. 16:17; Jn. 16:18; Jn. 16:19; Acts 8:10; Acts 26:22; 1 Co. 5:6; 2 Co. 11:1; 2 Co. 11:16; Gal. 5:9; Heb. 8:11; Heb. 10:37; Jas. 3:5; Rev. 3:8; Rev. 6:11; Rev. 11:18; Rev. 13:16; Rev. 19:5; Rev. 19:18; Rev. 20:3; Rev. 20:12 Septuagint uses of Mikros - Gen. 19:11; Gen. 19:20; Gen. 24:17; Gen. 24:43; Gen. 26:10; Gen. 30:30; Gen. 42:2; Gen. 42:32; Gen. 43:2; Gen. 44:25; Gen. 47:9; Exod. 17:4; Exod. 23:30; Num. 16:9; Num. 16:13; Num. 22:18; Deut. 1:17; Deut. 7:22; Deut. 25:13; Deut. 25:14; Jos. 22:17; Jos. 22:19; Jdg. 4:19; Jdg. 6:15; Ruth 2:7; 1 Sam. 2:19; 1 Sam. 5:9; 1 Sam. 9:21; 1 Sam. 15:17; 1 Sam. 16:11; 1 Sam. 20:2; 1 Sam. 20:35; 1 Sam. 22:15; 1 Sam. 25:36; 1 Sam. 30:2; 1 Sam. 30:19; 2 Sam. 7:19; 2 Sam. 9:12; 2 Sam. 12:3; 2 Sam. 12:8; 2 Sam. 17:20; 2 Sam. 24:25; 1 Ki. 2:20; 1 Ki. 3:7; 1 Ki. 8:64; 1 Ki. 11:17; 1 Ki. 17:13; 1 Ki. 18:44; 1 Ki. 22:31; 2 Ki. 2:23; 2 Ki. 4:10; 2 Ki. 5:2; 2 Ki. 5:14; 2 Ki. 23:2; 2 Ki. 25:26; 1 Chr. 12:14; 1 Chr. 25:8; 1 Chr. 26:13; 2 Chr. 10:10; 2 Chr. 12:7; 2 Chr. 18:30; 2 Chr. 21:17; 2 Chr. 22:1; 2 Chr. 31:15; 2 Chr. 34:30; 2 Chr. 36:18; Ezr. 9:8; Est. 1:1; Est. 10:3; Job 2:9; Job 3:19; Job 10:20; Job 36:2; Ps. 42:6; Ps. 73:2; Ps. 104:25; Ps. 115:13; Prov. 6:10; Prov. 15:16; Prov. 20:10; Eccl. 9:14; Cant. 2:15; Cant. 3:4; Cant. 8:8; Isa. 7:13; Isa. 9:14; Isa. 10:25; Isa. 11:6; Isa. 18:5; Isa. 22:5; Isa. 22:24; Isa. 26:16; Isa. 26:20; Isa. 28:10; Isa. 28:13; Isa. 28:25; Isa. 29:17; Isa. 30:14; Isa. 33:4; Isa. 33:19; Isa. 54:7; Isa. 54:8; Isa. 63:18; Jer. 6:13; Jer. 31:34; Jer. 42:1; Jer. 42:8; Jer. 44:12; Jer. 49:15; Jer. 51:33; Lam. 4:18; Ezek. 8:17; Ezek. 11:16; Ezek. 16:20; Ezek. 16:47; Ezek. 17:6; Ezek. 43:14; Ezek. 46:22; Dan. 7:8; Dan. 11:34; Hos. 1:4; Hos. 8:10; Amos 6:11; Amos 8:5; Jon. 3:5; Zech. 4:10. Gilbrant says "Hebrew term most frequently translated by mikros is qāṯān, meaning “small” in a variety of ways: of a person’s stature (Genesis 19:11), of amount (Numbers 22:18), of size (Deuteronomy 25:13); of importance (1 Chronicles 25:8; 26:13), of age (Jeremiah 6:13)." Alan Carr - Zech 4:10 says, “For who hath despised the day of small things?” God can take someone who seems insignificant and make something great out of them! He can take a little red-headed boy nobody wanted on their team and make him a great leader of men. He did that with Winston Churchill. He can take a backward, stuttering man and use him to bring the Law of God to humanity, He did that with Moses. He can take an awkward, shy shoe salesman and use him to shake the world for Jesus. He did that with D. L. Moody. What could He do with your life? (See his excellent Sermon) THE PROBLEM OF THE MUSTARD SEED - As alluded to above Luke does not emphasize the small size of the mustard seed as does Mt 13:31-32+ ("this is smaller than all other seeds"), and so opponents of the inerrancy and infallibility of the Scripture, take Jesus' statement on the size of the mustard seed as CLEARLY ERRONEOUS. They act as if Jesus was giving a botany lesson! It is amazing the lengths to which godless men will go to in their futile attempts to obliterate all evidence of God from our world (really "His world" for He created it!) Given that attack below is an excerpt from an article that addresses this issue of seed size. "In this article the author seeks to demonstrate exegetically and botanically that our Lord Jesus Christ was not merely using the language of accommodation or even proverbial language, necessarily, when he referred to the mustard seed as the "least" of all seeds. The author appeals to the language of the text, the context, and to expert testimony in the field of botany to show that the mustard seed was indeed the smallest garden-variety seed known to man in Bible times." John Sproule quotes botanist Dr. L. H. Shinners regarding the "size" of the Mustard seed writing that "The mustard seed would indeed have been the smallest of those likely to have been noticed by the people at the time of Christ. The principal field crops (such as barley, wheat, lentils, beans) have much larger seeds, as do vetches and other plants which might have been present as weeds (the biblical tares) among grain.… There are various weeds and wild flowers belonging to the mustard, amaranth, pigweed, and chickweed families with seeds as small or smaller than mustard itself, but they would not have been particularly known or noticed by the inhabitants....The only modern crop plant of importance with smaller seeds than mustard is tobacco, but this plant is of American origin and was not grown in the Old World until the 16th century and later (Read the entire article - The Problem of the Mustard Seed,” Grace Theological Journal Spring 1980) (See also William Thomson's 19th century comment in the classic "The Land and the Book") MacArthur adds this note regarding the mustard seed problem - Dr. L. H. Shinners, director of the herbarium at Southern Methodist University in Dallas and lecturer at the Smithsonian Institution, stated in a conversation that "the mustard seed would indeed have been the smallest of those to have been noticed by the people at the time of Christ. The principal field crops (barley, wheat, lentils, and beans) have much larger seeds, as do other plants which might have been present as weeds and so forth. There are various weeds and wild flowers belonging to the mustard, amaranth, pigweed, or chickweed families with seeds that are as small as or smaller than mustard; but they would not have been known or noticed by the inhabitants. They are wild and they certainly would not have been planted as a crop.… The only modern crop plant in existence with smaller seeds than mustard is tobacco, and this plant of American origin was not grown in the old world until the sixteenth century or later." (MNTC-Mt) J D Jones on the Parable of the Mustard Seed - THIS, like the Parable of The Seed Growing Secretly is a parable of encouragement and good hope. There had been in the Parable of the Sower, as I have already pointed out, a great deal to discourage and depress. It seemed to suggest that of the seed sown in men’s hearts, three parts would be lost. For it records three cases of failure for one of success. And, according to Matthew’s account, the parable of the Sower had been followed by a more discouraging parable still, viz., the parable of the Tares. In addition to the perversity of the human heart, our Lord told His disciples that they had to reckon with an adversary who was just as tireless sowing the seeds of noxious weeds, as they were in sowing the good seed of the Kingdom. Between the parable of the Sower and the parable of the Tares I can well believe the disciples were sorely discouraged and depressed. They may have wondered whether it was worth while to sow the seed of the Kingdom at all. And so our Lord followed up those two parables about the difficulties and discouragements of Christian work, with these two about the encouragements and glorious results of it. First, the parable of the fruit-bearing earth, and the seed growing secretly. And secondly, this parable of the mustard seed, which from tiny beginnings developed and grew until it became greater than all the herbs in the garden, and almost attained to the dimensions of a tree. The broad lesson of the parable is simple and obvious enough. It is that, as Dr Hamilton puts it, of “a little germ and a large result, a small commencement and a conspicuous growth, an obscure and tiny granule followed by a vigorous vegetation, the least of all seeds becoming the greatest of all herbs.” It was meant to teach the disciples not to despise the day of small things. The Kingdom of God, as they now saw it, was so unlike their anticipations, and so insignificant in its appearance; there was such a difference between their Master—a humble carpenter from Nazareth—and the conquering Prince of their dreams, that they may well have been filled with gloomy anticipations. It may have been the “mustard seed” appearance of the Kingdom that made Judas turn traitor. So this parable was spoken to correct any doubts in their minds, and to give them the assurance of a mighty future, in spite of the small and obscure beginnings. Mark 4:32 yet 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.” NET Mark 4:32 when it is sown, it grows up, becomes the greatest of all garden plants, and grows large branches so that the wild birds can nest in its shade." GNT Mark 4:32 καὶ ὅταν σπαρῇ, ἀναβαίνει καὶ γίνεται μεῖζον πάντων τῶν λαχάνων καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν. NLT Mark 4:32 but it becomes the largest of all garden plants; it grows long branches, and birds can make nests in its shade." KJV Mark 4:32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. ESV Mark 4:32 yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade." NIV Mark 4:32 Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade." ASV Mark 4:32 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. CSB Mark 4:32 And when sown, it comes up and grows taller than all the vegetables, and produces large branches, so that the birds of the sky can nest in its shade." NKJ Mark 4:32 "but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade." NRS Mark 4:32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade." YLT Mark 4:32 and whenever it may be sown, it cometh up, and doth become greater than any of the herbs, and doth make great branches, so that under its shade the fowls of the heaven are able to rest.' NAB Mark 4:32 But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade." NJB Mark 4:32 Yet once it is sown it grows into the biggest shrub of them all and puts out big branches so that the birds of the air can shelter in its shade.' GWN Mark 4:32 However, when planted, it comes up and becomes taller than all the garden plants. It grows such large branches that birds can nest in its shade." BBE Mark 4:32 But when it is planted, it comes up, and becomes taller than all the plants, and puts out great branches, so that the birds of heaven are able to take rest in its shade. and becomes: Pr 4:18 Isa 11:9 forms large branches: Ps 80:9-11 Eze 31:3-10 Da 4:10-14,20-22 can NEST UNDER ITS SHADE: Ps 91:1 Song 2:3 Isa 32:2 La 4:20 Mark 4 Resources - Multiple Sermons and Commentaries A LARGE MUSTARD PLANT KINGDOM OF GOD BEGINS SMALL, ENDS LARGE Yet - Contrast between small size of seed (mikros) and large size of the subsequent plant (megas). Although it might not look like it to His disciples at the moment, this parable shows that God is in sovereign control of history and the Kingdom of God will be consummated in the future, when the harvest has come (Mk 4:29). Mark will later describe the consummation... AND THE STARS WILL BE FALLING from heaven, and the powers that are in the heavens will be shaken. Then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory. (Mk 13:25-26) When it is sown, it grows up and becomes larger than all the garden plants and forms large branches - Grows up (anabaino) is in the present tense which speaks of continual ("unstoppable") growth. Critics have argued that Jesus was exaggerating regarding the size of the mustard plant, but as noted it has been well-documented that some mustard plants grew as tall as 15 feet high! Imagine a plant up to 10-15 feet tall and 6 feet wide, all the result of this one tiny seed! Now that is one powerful seed! The point is that the growth to which Jesus refers is not natural, but unnatural, yea, even supernatural! So just as the mustard plant surpasses the other garden plants in size, so too will the Kingdom of God surpass the size of all earthly kingdoms of men (see note on prophecy in Daniel 2). Note the adjective all which emphasizes the fact that this "plant", this Kingdom, will be the greatest. The subsequent size was out of proportion to the smallness of the seed. Mt 13:32+ and Lk 13:19+ both refer to the grown mustard plant as a "tree." Who has despised the day of small things? - Zech 4:10 MacArthur explains that "The point of this parable is that viewed from an external, visible perspective, the eventually large size of the kingdom was not perceivable at the start...at this point there were only a small number of people who followed Jesus. The kingdom was obscure; it was not distinguished by any majesty, power, or public display. Those things will mark its consummation, not its beginning. Most of the Jewish people were unaware of it (Luke 17:20–21+), since its present form was not Messiah’s earthly reign, but the sphere of salvation where God reigns in the hearts of His people. The Lord’s illustration is also a powerful prophecy. The kingdom will steadily grow until its consummation, which will be amazingly out of proportion to its beginning. That will happen when the Lord Jesus Christ returns in glory (Rev 19:11–15+) and “the kingdom of the world [becomes] the kingdom of our Lord and of His Christ; and He will reign forever and ever” (Rev 11:15+). (MNTC-Luke) Garden plants (3001)(lachanon from lachaino = to dig, till) means literally a plant tilled in the ground, a garden herb (Lk 11:42+), a vegetable (Ro 14:2+), an edible plant. Lachanon is used of herbs and vegetables cultivated in a field or garden, sold in the market, and prepared in the kitchen. Ro 14:2+ refers to one who is a vegetarian for religious reasons. Uses only 4x - garden herb(1), garden plants(2), vegetables(1). - Matt. 13:32+; Mk. 4:32+; Lk. 11:42+; Ro 14:2+. The Septuagint uses lachanon to refer to the vegetables which God said Noah could eat with the meat of animals (Genesis 9:3). All uses in Septuagint - Gen. 9:3; 1 Ki. 21:2; Ps. 37:2; Prov. 15:17. Vincent on large branches - One of the Talmudists describes the mustard-plant as a tree, of which the wood was sufficient to cover a potter’s shed. Another says that he was wont to climb into it as men climb into a fig-tree. Professor Hackett says that on the plain of Akka, toward Carmel, he found a collection of mustard-plants from six to nine feet high, with branches from each side of a trunk an inch or more in thickness. Dr. Thomson relates that near the bank of the Jordan he found a mustard-tree more than twelve feet high. So that (hoste) - This introduces a purpose clause. THE BIRDS OF THE AIR can NEST UNDER ITS SHADE - Nest (kataskenoo) is in the present tense and literally could be read "are continually tenting down" or "are continually pitching their tents." THOUGHT - the parable of the mustard seed in which little becomes much, is an encouragement all those who feel obscure and small but who can still do much for the Lord. Just lay hold of the truth of Eph 2:10+. Good works are waiting for you dear believer! Do not waste your time! Do not waste your life! Instead Redeem the Time. Do not have a pity party thinking God couldn't use me for anything of eternal significance! Wrong! A thousand times wrong!!! MEANING OF THE BIRDS? The mustard seed parable and specifically the meaning of the birds is open to the danger of allegorical interpretation. Roy Zuck writes that "Allegorizing is searching for a hidden or secret meaning underlying but remote from and unrelated in reality to the more obvious meaning of a text. In other words the literal reading is a sort of code, which needs to be deciphered to determine the more significant and hidden meaning. In this approach the literal is superficial, the allegorical is the true meaning." In summary, using allegorical interpretation, makes it possible to “find” all manner of meanings beyond the plain sense of the text. That said, there are three common interpretations of the birds: The fact that they can nest on the plant emphasizes its substantial size/growth Represent Gentiles/nations who come into and contribute to the growth of the Kingdom of God Represent evil forces that come into the Kingdom of God, infiltrating the Church #1 - The fact that birds can rest in a mustard plant would indicate it was a large plant. That is the simplest interpretation. #2 - Other commentators (e.g., John MacArthur) interpret the birds as representative of "nations" or Gentiles. In the interpretation of the birds as nations or Gentiles, the birds would represent believers who by grace through faith come into the Kingdom of God. There is support for this interpretation in at least two ways: (1) Gentiles coming into the Kingdom of God contribute to the growth of that Kingdom In the book of Acts the spread of the Kingdom of God from "Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8+), a spread which begin primarily with Jewish believers but soon included Gentile believers as the Gospel spread throughout the Roman Empire. (2) There are OT passages that equate birds with Gentles. For example Ezekiel writes “On the high mountain of Israel I will plant it, that it may bring forth boughs and bear fruit and become a stately cedar. And birds of every kind will nest under it; they will nest in the shade of its branches." (Ezekiel 17:23) #3 - Some commentators say the birds are "representatives of Satan" (#3 above) (Ironside) based on Mk 4:15+, and thus they place great weight on interpreting the figure of birds in the same way it was interpreted in the parable of the soils. However there is nothing in the context of the mustard seed parable which dogmatically supports this interpretation. I favor #1 as most obvious but can see how #2 is a reasonable interpretation. While #3 is true of the church over the last 2000 years, that interpretation is less appealing as it would not be very encouraging to Jesus' disciples. And why would Jesus intend this interpretation in the parable of the mustard seed, when He clearly presents the truth in the parable of the tares? In the final analysis, you will have to make your own decision whether you think Jesus used the picture of birds to picture Gentiles. Either interpretation does not detract from the main point of the parable which is that of a small beginning of the Kingdom of God consummating in the large Kingdom of God. Jesus does not tell us when the "time" of growth ends but it is fair to say that the Kingdom growth will not be seen as largest of all until the King of that Kingdom returns at the Second Coming. (See note)
Marcos 4
MacArthur points out that “it’s a dark day when sailors call on a carpenter to get them out of the storm.” • Surprising. I’m often surprised when a storm hits but I shouldn’t be because 1 Peter 4:12 says: “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you.” The Perfect Storm Read: Mark 4:35-41 | They feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!” —Mark 4:41 In his book The Perfect Storm, author Sebastian Junger reports astonishing facts about the power of a hurricane: “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. A typical hurricane . . . could provide all the electric power needed by the United States for three or four years.” Seafarers encounter diverse weather conditions. But those who experience a severe storm have one emotion in common—fear. Mark 4:35-41 records a gale that threatened the boat carrying Jesus and His disciples on the Sea of Galilee. In a panic, the disciples awakened Jesus. He calmly rebuked the wind and sea by saying, “Peace, be still!” (literally “hush”) as if He were quieting an agitated child (v.39). Immediately, the gale stopped and the water became inexplicably placid. The disciples asked, “Who can this be, that even the wind and the sea obey Him!” (v.41). Our loving God is always near, Forever by our side; He’ll bring us comfort in our fear And peace that will abide. —Sper When we trust the power of God, His peace keeps us from panic. ILLUSTRATION - One of the most awful experiences of my life occurred when I was in the Coast Guard. Sixty mile-per-hour gale-force winds were churning up 20-30 foot seas and we had to rescue a man and his daughter whose sailboat was dead in the water somewhere beyond Catalina Island. Our 82-foot cutter would roll until the screws came out of the water and green water came over the above-deck porthole. I would think, “We’re going over this time!” Then, we would roll the other direction. Sometimes we would crash head on into a gigantic wave and the whole boat would shudder as if it was going to come apart at the seams. I tried to calm my fears by thinking, “You never read about the Coast Guard losing any boats in storms, so maybe we won’t go down.” I was so seasick that when I wasn’t afraid that we would die, I wished that I could. It took us nine hours from the time we left Long Beach until we had the sailboat safely in Avalon harbor. Storms aren’t fun, either at sea or in real life. Yet we learn lessons through storms that we never would learn if life were always calm. The Christian faith is not just to get us to heaven when we die. It teaches us how to live in the here and now, especially when life gets stormy. Lu 8:22-25 relates the miracle of Jesus calming the storm at sea as the first of a series of miracles that culminate in Peter’s confession (Lu 9:20). These miracles have much to teach us (as they taught the disciples) about who Jesus is and what that means to us in the trials of life. This miracle shows us that …Since Jesus is Lord over all, we must trust Him in the storms of life. (Luke 8:22-25 What to do When Life Gets Stormy - Steven Cole) Mark 4:38 Jesus 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?”