Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. When the sun had risen, it was scorched; and because it had no root, it withered away. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. Others fell into the good ground, and yielded fruit, growing up and increasing. Some produced thirty times, some sixty times, and some one hundred times as much.” He said, “Whoever has ears to hear, let him hear.”
When he was alone, those who were around him with the twelve asked him about the parables. He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables, that ‘seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.’ ”
He said to them, “Don’t you understand this parable? How will you understand all of the parables? The farmer sows the word. The ones by the road are the ones where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. These in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble.
Geneva Bible translators 1599 · Public Domain On vv10–11 Word for word, solitary.
Word for word, solitary.
They that followed him at the heels.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17 5 And some fell on stony ground, where it…
5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
Ver. 5. {See Trapp on "Mat 13:5"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
William Burkitt 1703 · Public Domain On vv10, 14 Observe here, The disciples’ question, and our Saviour’s reply.…
Observe here, The disciples’ question, and our Saviour’s reply. Their question is about the sense and meaning of the parable. They own their ignorance, and desire better information. It is no shame, for the best of ministers, yea, the best of men, to acknowledge their own ignorance in the mysteries of religion, and to attend upon the means of instruction, in order to their further information. In our Saviour’s answer, To you it is given to know the mysteries of the kingdom of God, &c.
Observe, 1. That the doctrines of the gospel are great mysteries.
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2. That it is a matchless and invaluable privilege practically to understand gospel-mysteries.
3. That this privilege all are not sharers in, and partakers of, but only those to whom it is given.
4. That it is a righteous thing with God, to give such persons over to farther blindness and ignorance in spiritual things, who wilfully reject the truth, and shut their eyes against the light and evidence of it.
The Pharisees had all along shut their eyes, and said they would not see: and now Christ closes their eyes judicially, and says they shall not see. Seeing ye shall see, and not perceive; and hearing ye shall hear, and not understand.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv5–17 But when the sun was up, it was scorched,....…
But when the sun was up, it was scorched,.... When persecution arose because of the word, and that became very hot and vehement, it tried and pierced through this thin speculative knowledge of the word, which could not stand before it, and bear the heat of it:
and because it had no root, it withered away; the word had only a place in the head, and not in the heart; wherefore the profession of it was soon dropped, and came to nothing.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–13 When he was alone - That is, retired apart…
When he was alone - That is, retired apart from the multitude.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 11, 13, 15 Verse 9. And he said - He that hath…
Verse 9. And he said - He that hath ears to hear, let him hear.] The Codex Bezae, later Syriac in the margin, and seven copies of the Itala, add, και ὁ συνιων συνιετω, and whoso understandeth, let him understand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 13 Mar 4:10-12. When he was alone — That is,…
Mar 4:10-12. When he was alone — That is, retired apart from the multitude. Unto them that are without — So the Jews termed the heathen: so our Lord terms all obstinate unbelievers; for they shall not enter into the kingdom; they shall abide in outer darkness. So that seeing they may see, and not perceive — They would not see before; now they could not, God having given them up to the blindness which they had chosen.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 14 See the notes at Mat 13:10-17. On Mar 4:12,…
See the notes at Mat 13:10-17. On Mar 4:12, see the notes at Joh 12:39-40.
When he was alone - That is, separate from the multitude. When he withdrew from the multitude a few followed him for the purpose of more instruction.
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Mar 4:13
Know ye not this parable? - This which is so plain and obvious.
How then will ye know all parables? - Those which are more difficult and obscure. As they were themselves to be “teachers,” it was important that they should be acquainted with the whole system of religion - of much more importance for them at that time than for the mass of the people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–12 When he was alone: in Greek Ote egeneto Katamonas;…
When he was alone: in Greek Ote egeneto Katamonas; i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv11, 12, 13, 15 11. Them that are without — The division between…
11. Them that are without — The division between the within and the without was a very customary one with ancient philosophers. Those within were the people who listened and received their philosophy and became learned; those without were the common mass of men, who remained in unphilosophical ignorance. From the Greek words which designate this difference were derived the English words exoteric and esoteric. The exoteric, or those without, in Christianity, are not those who are incapable of learning — for the Gospel is not, like a philosophy, abstruse and difficult — but they are those who refuse to be wise when the Gospel, simple enough for a child, proposes to make them wiser than philosophy can make them.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17 5. stony ground] This must be compared with “the…
5. stony ground] This must be compared with “the rock” mentioned by St Luke (Luk_8:6). What is meant is not a soil mingled with stones, for then there would be no hindrance to the roots striking deeply; but a thin coating of mould covering the surface of a rock, which stretched below and presented an impassable barrier to the growth of the roots.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 10, 11, 12, 13, 15 (8) Some thirty . . .—For the most part…
(8) Some thirty . . .—For the most part the parable is almost verbally identical with that in St. Matthew. Here, however, we note the difference, sufficient to establish a certain measure of independence, of an ascending instead of a descending scale.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 7, 8, 9, 10, 11, 13, 14, 15, 16 Vers. 5, 6, 16, 17. The Word starved in…
Vers. 5, 6, 16, 17. The Word starved in the heart.
The Christian preacher sometimes reason to exclaim, "Who hath believed our report?" But sometimes he has occasion to lament over those who apparently have believed but whose goodness proves, as time passes, "as the morning cloud and as the early dew, which goeth away." Our Lord warns us that we shall meet with such cases, which first excite hope and expectation, and then cloud the soul of the Christian labourer with disappointment and sorrow. Such are compared to the rocky soil, with just a scattering of earth upon the surface, where the seed may grow, but where it will never live to produce a crop.
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I GROWTH EXCITES HOPE. In the cases symbolized by this part of the parable there is much to please and encourage the inexperienced sower of the Divine Word. We observe:
1. Sensibility and susceptibility. How different from the wayside hearer is this! Here we behold the truth obtaining at once a lodgment and welcome in the heart. An impressible nature is affected by the glad tidings which Christ brings from heaven. The conscience is aroused, the judgment is convinced, the heart is captivated. The first contact of the truth with the soul is of the most hopeful character.
2. Gladness follows the reception of the Word; for this is an emotional nature, responsive to the joyful tidings. This is indeed what ought to be expected; yet its occurrence is so rare as to occasion surprise and enkindle the most glowing expectations. It is especially in times of "revival" that such instances abound. A general excitement heightens the emotion of joy which springs up in the heart of the impressible hearer; it is joy as of one who finds a great treasure.
3. Precocity of growth is the natural consequence. The soil is of a "forcing" character, and yields speedy and surprising, if temporary, results. Very different from the slow, steady, gradual growth, which is most, on the whole, to be desired, is the rapid development of the religious life in the superficial convert of the apparent "revival." Extreme views, extravagant expectations, thoughtless but ardent resolves, all testify to the quick, unhealthy growth.
II WITHERING BRINGS DISAPPOINTMENT.
1. After a while a season of trial comes. Time tries all, and affliction and persecution arise. This is the providential appointment; it is discipline which Divine wisdom deems necessary. In the early days of Christianity this was a common test, and in some form and in some measure it continues and will long continue to be so.
2. Before the scorching sun the feeble growth is withered and destroyed. The furnace which refines the gold consumes the straw. The effect at first produced was owing to novelty, excitement, company, enthusiasm. Only the surface was reached, below was nothing. The transitory joy is followed by depression, carelessness, stolidity, obduracy. Perhaps there is a hope of the renewal of excitement, which never comes. It is seen that belief is not faith, feeling is not principle, joy is not life. To endure that test there is needed an inward, hidden life, hidden with Christ in God. There is needed a soil watered continually by heavenly dews and showers. "Blessed is he that endureth!
APPLICATION.
1. Let sanguine preachers and teachers take a sober and scriptural view of their work, and guard against being misled by enthusiasm and extravagant expectations.
2. Let hearers of the gospel seek grace that the truth may not only touch but may penetrate their heart; let them seek the Holy Spirit"s aid that they may hear the Word of God, and keep it!
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 7, 8, 9, 11, 12, 16 Mar_4:5; Mar_4:16-17
Mar_4:5; Mar_4:16-17
And some fell on stony ground, where it had not much earth.
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The seed upon stony ground
I. A brief biography of certain professors in religion. They heard the Word. They received the Word. They received it immediately. They received it with gladness. They made rapid progress. In duo time came trial. Immediately they were offended.
II. Their radical defect. It lay in an unbroken heart. This led to want of depth. They lacked moisture.
III. The lessons of the text. Be deeply in earnest. Watch the effect of your own daily trials. Constantly examine yourself. Let all this show us how necessary it is that we cast all the stress and burden of our salvation entirely upon the Lord Jesus Christ. (C. H. Spurgeon.)
The character of enthusiastic hearers considered
I. With the character of these hearers previous to their hearing the Word. They are compared to stony or rocky ground, which is unfavourable to cultivation; but yet has a little mould or earth cast over it, suited to receive seed, and in which it may lodge awhile, and disseminate itself. So that this ground is partly bad and partly good. And thus are very aptly described, the miserably perverse and depraved state of the will on the one hand, and the warmth and liveliness of the natural passions on the other. These qualities often meet in one and the same person, and bear a different aspect to religion, the one being un-favourable and the other favourable to it.
1. It is true of these hearers that their will is wretchedly depraved. Stone is a figure used in Scripture to signify the obstinate aversion of the mind to what is holy and good. So Ezekiel speaks of a stony heart in opposition to a heart of flesh; and Paul, of the living epistles of Christ being written, not on tables of stone, but fleshly tables of the heart. And yet, with all this depravity of the will, they have-
2. Warm and lively passions; a circumstance in itself not a little favourable to religion. This is admirably expressed by the earth or mould said to be cast over the rock, which was of a nature so rich and luxuriant, that the seed instantly mingled with it, and expanding, sprung up, and created a beautiful verdure which promised great fruitfulness. Nothing was wanting to produce the desired effect but a sufficient depth of earth, tied the ground at bottom been properly cultivated this fine mould cast upon it would have assisted and forwarded vegetation; but that remaining hard and rocky, this had only a temporary effect, and served little other purpose than to deceive the expectation of the husbandman. Such is truly the case in the matter before us. The heart, like the stony ground, is indisposed to what is good; and the affections, like the earth cast over it, are warm and lively; wherefore, the Word not entering into the former, and yet mingling with the latter, produces no real fruit, but only the gay and splendid appearance of an external profession. And here it is further to be remarked, that however the passions are of excellent use in religion, if the heart be right with God; yet, this not being the case, their influence is rather pernicious than salutary: indeed, the more eager and impetuous the natural temper, the greater evil is in this case to be apprehended from it, both to the man himself, and to those with whom he is connected. As to himself mistaking the warm efforts of mere passion for real religion, he instantly concludes, that he is without doubt a real Christian, and so is essentially injured by the imposition he puts upon himself. But it will be proper, before we pass on, to examine more particularly the character of the enthusiast. He has a lively imagination, but no judgment to correct it; and warm feelings, but neither wisdom nor resolution to control them. Struck with appearances, he instantly admits the reality of things, without allowing himself time to inquire into their nature, evidence and tendency. And impressions thus received, whether from objects presented to the senses, or representations made to the fancy, produce a mighty and instantaneous effect on his passions. These agitate his whole frame, and precipitate him into action, without any intervening consideration, reflection, or prospect. And his actions, under the impulse of heated imagination, are either right or wrong, useful or pernicious, just as the notions he has thus hastily adopted happen to be conformable to truth or error. So we shall see the countenance of a man of this complexion kindling into rapture and ecstasy at the idea of something new and marvellous; a flood of tears streaming down his cheeks at the representation of some moving scene of distress; his face turning pale, and his limbs trembling, at the apprehension of some impending danger; his whole frame distorted with rage at the hearing of some instance of cruelty; and his eye sparkling with joy in the prospect of some fancied bliss. Nor is it to be wondered, that one who is wholly at the mercy of these passions, without the guidance of a sober understanding, and the control of a well-disposed heart, should, as is often the case, break out into loud and clamorous language, assume the most frantic gestures, and be guilty of the most strange and extravagant actions.
1. He receives the Word. Receiving is a figurative term, and may here be explained of what is the consequence of admitting any doctrine to be true, that is, the professing it. It is used in Scripture to signify faith itself (Joh_1:12). Now, as faith has the promise of salvation, and some believe who yet are not saved, a distinction becomes necessary; and the common one of historical and Divine faith is easy and natural. Or if the faith is genuine, yet his notion of the gospel has a great deal of error mingled with it. And then he receives it not upon the Divine testimony, or a clear perception of the internal and external evidence of it; but upon the confident assertions of others, whose eagerness and zeal, expressed by their loud voice and violent gesture, have a mighty effect upon that credulity we spoke of under the former head. Further, his faith is not cordial; it has not the hearty approbation of his judgment and will. Nor does it produce the kindly and acceptable fruits of love and obedience. Yet it is not without its effects, for being of that enthusiastic turn of mind before described, his imagination and passions have a great influence on his profession. Whence those strong appearances of sincerity, earnestness, and zeal, whereby he imposes upon himself and others. Now he loudly affirms he believes, scarcely admitting that man to be a Christian who at all hesitates. Then he treats cool reasoning, and calm reflection, as inimical to religion.
2. He receives the Word immediately. The seed is said in the text to spring up forthwith, and so the idea may respect the quickness of the vegetation. It is true both of the reception and operation of the Word. He receives it not circuitously, but directly. It is no sooner spoken than admitted to be true. He is not embarrassed with doubt, and does not hesitate, reflect, or compare what he has heard with the Scriptures. So without either his judgment being informed, or his will renewed, he is impetuously carried away with a mere sound.
3. His receiving the Word with joy. Joy is a pleasing elevation of the spirits, excited by the possession of some present, or the expectation of some future, good. Now, the gospel is good news, and so adapted to give pleasure to the mind. He therefore who receives it with joy, receives it as it ought to be received. But the man our Saviour here describes is not a real Christian, his icy therefore must have something in it, or in the circumstances accompanying it, distinguishable from that of a genuine believer. Of Herod it is said that he heard John gladly: and from the story it clearly appears Herod remained, notwithstanding, the same profligate man he was before.
How, then, is the joy of the one to be distinguished from that of the other?
1. Let us consider what precedes it. The real Christian, previous to his enjoying solid peace, is usually much depressed and cast down. Nor is his dejection the effect of bodily disorder, or an ill-temperature of the animal spirits, or of something he can give no rational account of. It is an anxiety occasioned by a sense of sin. But it stands to reason that the joy the heart feels must bear some proportion to the anxiety it has suffered.
2. Let us inquire what it is that excites this joy. The causes of that elevation of the spirits which we commonly call joy are various. In some instances it is the Word itself, the mere sound, without any idea affixed to it, that creates joy. The effect is instantly and mechanically produced by the tone and cadence of the voice, accompanied by an appearance, attitude, and gesture, that happen to please. In other instances, it is not the sound only, but the sense, that affects. We may easily conceive how a pleasing kind of sensation, excited in the breast by a pathetic description of misery, particularly the sufferings of Christ, may be mistaken for religion. We are next to consider
(3) what are the effects of it? The joy a real Christian feels, is sober, rational, well-grounded, and will admit of the most pleasing reflections. He possesses himself; he can calmly reason upon the state of his mind and those great truths and objects, the contemplation of which makes him happy; and he can recollect the pleasures he has enjoyed on some special occasions with composure and satisfaction. It humbles him. The higher he ascends the mount of communion with God, the less he appears in his own eyes. Those beams of the sun of righteousness which gladden his heart, throw a light upon his follies and sins. With Job, he abhors himself, and repents in dust and ashes. And, as the apostle expresses it, thinks soberly of himself as he ought to think. His joy inspires him with meekness, candour, and benevolence. It allays, if not entirely extinguishes, the rage of violent passion, fans the flame of fervent charity, and puts the soul into a temper, to unite cordially with all good men, to pity the bad, and to forgive its bitterest enemies. His joy, in a word, makes him watchful and holy. He rejoices with trembling, is upon his guard against everything that may disturb the tranquillity of his mind, holds sin at a distance as his greatest enemy, and aspires with growing ardour to the likeness of the ever-blessed God. On the contrary, who that contemplates the character of the credulous, self-deceived enthusiast, but must see what has been said of the real Christian awfully reversed in his temper and conduct? Is he sober, prudent and self-collected? Ah! no. He is little better than a madman, or one drunk with wine wherein is excess. His heaven is a fools paradise, and his account of it as unintelligible as the frantic talk of one in a delirium. Is he humble? Far from it. The pride of religious frenzy swells him into importance. Imagining himself a favourite of heaven, he looks down upon his fellow mortals with an air of indifference, if not contempt-Stand at a distance, I am holier than thou. Is he meek, candid, and benevolent? So much the reverse, that the very names of these virtues sound harshly in his ear, and stand for little else, in his opinion, than pusillanimity, formality, and hypocrisy. Is he conscientious and circumspect in his deportment? No. Boasting of his freedom, he can take liberties that border on immorality, and treat the scruples of a weak believer as indicating a legal spirit.
II. To consider the lamentable apostasy of these deluded men. The seed that fell upon stony places, and forthwith sprung up, in a little time withered away.
1. The term of his profession is short. Enthusiastic zeal, like inflammable air, quickly evaporates. The sources of that pleasure which gives existence to a spurious religion, and an equivocal devotion, are soon exhausted. The imagination tires, the senses are palled, and the passions, for want of novelty and variety to keep them alive, sink away into a languid, unfeeling, torpid state.
2. In what manner does he renounce his profession? He either silently quits it, or publicly disavows it. He is offended, stumbles, falls, falls away.
III. The cause of these mens apostasy. This our Saviour explains with admirable precision, by teaching us that it is partly owing to the want of something within, essentially important to religion, and partly to a concurrence of circumstances from without unfavourable to the profession of it.
1. Something is wanting within. The parable says: The seed forthwith sprung up, because it had no deepness of earth; and it withered away because it had no root, as Mark has it; and lacked moisture, as is expressed in Luke. For want of a sufficient quantity of earth the seed did not sink deep enough into the ground, and through the luxuriance of the mould it too quickly disseminated and sprung up. So that having taken root, there was no source whence the tender glass might be supplied with nourishment; and of consequence it must necessarily in a little time wither and die. Agreeably therefore to the figure, our Lord, in His explanation of the parable, speaks of these hearers as having no root in themselves. And such precisely is the case of the sort of professors we are discoursing of. They have no principle of religion in their hearts. Their notions are not properly digested, they do not disseminate themselves in the mind, take fast hold on the conscience, and incorporate, if I may so express myself, with the practical powers of the soul. The Word preached does not profit them, not being mixed with faith; or, as perhaps it might be rendered, because they are not united by faith to the word.
2. To a concurrence of circumstances from without unfavourable to the profession of religion. These, in the parable, are all comprehended under the idea of the suns scorching the springing grass; and, in our Saviours exposition of it, are described by the terms tribulation, persecution, affliction, and temptation, all which arise because of the word, or are occasioned by it.
Religion, however, is not to be blamed for these evils, of which it is no way the cause, though it may be the occasion; they are to be set down to the account of a fatal, but too frequent combination of a depraved heart, with an impetuous natural temper.
1. What a striking picture has our Saviour here given us of human nature.
2. Of what importance is it to study ourselves, and to keep a guard upon our passions!
3. We see what kind of preaching is to be coveted, and what avoided.
4. Our Lord, by the instruction given us in our text, has enabled us to reply to an objection often urged against the doctrine of the saints final perseverance. We are frequently reminded of persons whose profession for a time was fair and splendid, but who in the end renounced it. And no doubt this has been the fact in too many sad instances. Yet what does it prove? No more than that these men were either designing hypocrites, or else hastily took upon them a profession of what, they did not rightly understand, truly believe, and cordially approve.
5. And lastly, let not the mournful subject we have been considering create any discouragement in the breast of the truly humble but weak Christian. (S. Stennett, D. D.)
Rapid growth means rapid decay
Precocity and rapid growth are everywhere the forerunners of rapid decay. The oak that is to stand a thousand years does not shoot up like the hop or the creeper. (M. Dods, D. D.)
Excited but not converted
The short and pathetic history of some who are called revival converts. They are charmed but not changed; much excites, but not truly converted. These are they that have no root in themselves, and so endure but for a time (Mar_4:17). Their root is in the crowd, the fine music, the lively stir, the hearty companionships of the gospel meeting. The Moravians every Sabbath offer up this prayer, From light-minded swarming, deliver us, good God. (J. Wells.)
Perfect too soon
Most Christians are perfect too soon, which is the reason they are never perfect. (A. Farindon.)
Fair-weather Christians
Some fresh-water sailor, standing upon the shore on a fair day, and beholding the ships top and top-gallant sail in all their bravery, riding safely at anchor, thinks it a brave thing to go to sea, and will by all means aboard; but being out a league or two from the harbour, and feeling by the rocking of the ship his stomach begin to work, and his soul even to abhor all manner of meat-or otherwise a storm to arise, the wind and the sea as it were conspiring the sinking of the vessel-forthwith repents his folly, and makes vows that if he but once be set ashore again he will bid an eternal farewell to all such voyages. And thus there be many faint-hearted Christians to be found amongst us, who, in calm days of peace, when religion is not overclouded by the times, will needs join themselves to the number of the people of God; they will be as earnest and as forward as the best, and who but they? Yet, let but a tempest begin to appear, and the sea to grow rougher than at the first entry, the times alter, troubles rise, many cross winds of opposition and gainsaying begin to blow, they are weary of their course, and will to shore again, resolving never to thrust themselves into any more adventures. Christ they would have by all means, but Christ crucified by no means. If the way to heaven be by the gates of hell, let who will they will not go that way; they rather sit down and be quiet. (Spencer.)
Religion genuine in bad times
Many men owe their religion, not to grace, but to the favour of the times; tis in fashion, they may profess it at a cheap rate, because none contradict it. Indeed, it shows that they are extremely bad when they may be as good without any loss to themselves, but it does not show they are good that they are only good in good times. Dead fish swim with the stream. They do not build upon the rock, but set up a shed leaning to another mans house, which costs them nothing; carried with a multitude, are not able to go alone in a good way; if they be religious, it is for others sakes. Then is integrity discovered, when persons dare be good in bad times, as Noah was said to be an upright man, because he was perfect in his generation. (T. Manton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v12 12. That seeing they may see. Matthew gives this…
12. That seeing they may see. Matthew gives this saying more fully and clearly. See note on Matt. 13:13.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v9 “For all the prophets and the law prophesied unto…
JOHN WINDS UP THE OLD DISPENSATION
“For all the prophets and the law prophesied unto John. And if you wish to receive him, this is Elijah who is to come.” (Mal 3:1) “Let the one having ears to hear, hear.” Though all have physical ears, they never can hear the voice of God and the music of heaven till Jesus speaks the Ephthatha, “Be thou opened.” The above Scriptures settle all questions as to the boundaries of the dispensations, showing clearly that John the Baptist did actually wind up the Mosaic dispensation, being the last of the prophets and the greatest of all.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v10 Mar 4:10 - Mar 4:20.
Mark
FOUR SOILS FOR ONE SEED
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Mar 4:10 - Mar 4:20.
Dean Stanley and others have pointed out how the natural features of the land round the lake of Gennesaret are reflected in the parable of the sower. But we must go deeper than that to find its occasion. It was not because Jesus may have seen a sower in a field which had these three varieties of soil that He spoke, but because He saw the frivolous crowd gathered to hear His words. The sad, grave description of the threefold kinds of vainly-sown ground is the transcript of His clear and sorrowful insight into the real worth of the enthusiasm of the eager listeners on the beach. He was under no illusions about it; and, in this parable, He seeks to warn His disciples against expecting much from it, and to bring its subjects to a soberer estimate of what His word required of them. The full force and pathos of the parable is felt only when it is regarded as the expression of our Lord’s keen consciousness of His wasted words. This passage falls into two parts-Christ’s explanation of the reasons for His use of parables, and His interpretation of the parable itself.
I. Christ was the centre of three circles:
The outermost consisting of the fluctuating masses of merely curious hearers; the second, of true but somewhat loosely attached disciples, whom Mark here calls ‘they that were about Him’; and the innermost, the twelve. The two latter appear, in our first verse, as asking further instruction as to ‘the parable,’ a phrase which includes both parts of Christ’s answer. The statement of His reason for the use of parables is startling. It sounds as if those who needed light most were to get least of it, and as if the parabolic form was deliberately adopted for the express purpose of hiding the truth. No wonder that men have shrunk from such a thought, and tried to soften down the terrible words. Inasmuch as a parable is the presentation of some spiritual truth under the guise of an incident belonging to the material sphere, it follows, from its very nature, that it may either reveal or hide the truth, and that it will do the former to susceptible, and the latter to unsusceptible, souls. The eye may either dwell upon the coloured glass or on the light that streams through it; and, as is the case with all revelations of spiritual realities through sensuous mediums, gross and earthly hearts will not rise above the medium, which to them, by their own fault, becomes a medium of obscuration, not of revelation. This double aspect belongs to all revelation, which is both a ‘savour of life unto life and of death unto death.’ It is most conspicuous in the parable, which careless listeners may take for a mere story, and which those who feel and see more deeply will apprehend in its depth. These twofold effects are certain, and must therefore be embraced in Christ’s purpose; for we cannot suppose that issues of His teaching escaped His foresight; and all must be regarded as part of His design. But may we not draw a distinction between design and desire? The primary purpose of all revelation is to reveal. If the only intention were to hide, silence would secure that, and the parable were needless. But if the twofold operation is intended, we can understand how mercy and righteous retribution both preside over the use of parables; how the thin veil hides that it may reveal, and how the very obscurity may draw some grosser souls to a longer gaze, and so may lead to a perception of the truth, which, in its purer form, they are neither worthy nor capable of receiving. No doubt, our Lord here announces a very solemn law, which runs through all the divine dealings, ‘To him that hath shall be given; and from him that hath not, shall be taken away even that which he hath.’
II. We turn to the exposition of the parable of the sower, or rather of the fourfold soils in which he sows the seed.
A sentence at the beginning disposes of the personality of the sower, which in Mark’s version does not refer exclusively to Christ, but includes all who carry the word to men. The likening of ‘the word’ to seed needs no explanation. The tiny, living nucleus of force, which is thrown broadcast, and must sink underground in order to grow, which does grow, and comes to light again in a form which fills the whole field where it is sown, and nourishes life as well as supplies material for another sowing, is the truest symbol of the truth in its working on the spirit. The threefold causes of failure are arranged in progressive order. At every stage of growth there are enemies. The first sowing never gets into the ground at all; the second grows a little, but its greenness soon withers; the third has a longer life, and a yet sadder failure, because a nearer approach to fertility. The types of character represented are unreceptive carelessness, emotional facility of acceptance, and earthly-mindedness, scotched, but not killed, by the word. The dangers which assault, but too successfully, the seed are the personal activity of Satan, opposition from without, and conflicting desires within. On all the soils the seed has been sown by hand; for drills are modern inventions; and sowing broadcast is the only right husbandry in Christ’s field with Christ’s seed. He is a poor workman, and an unfaithful one, who wants to pick his ground. Sow everywhere; ‘Thou canst not tell which shall prosper, whether this or that.’ The character of the soil is not irrevocably fixed; but the trodden path may be broken up to softness, and the stony heart changed, and the soul filled with cares and lusts be cleared, and any soil may become good ground. So the seed is to be flung out broadcast; and prayer for seed and soil will often turn the weeping sower into the joyous reaper.
The seed sown on the trodden footpath running across the field never sinks below the surface. It lies there, and has no real contact, nor any chance of growth. It must be in, not on, the ground, if its mysterious power is to be put forth. A pebble is as likely to grow as a seed, if both lie side by side, on the surface. Is not this the description of a mournfully large proportion of hearers of God’s truth? It never gets deeper than their ears, or, at the most, effects a shallow lodgment on the surface of their minds. So many feet pass along the path, and beat it into hardness, that the truth has no chance to take root. Habitual indifference to the gospel, masked by an utterly unmeaning and unreal acceptance of it, and by equally habitual decorous attendance on its preaching, is the condition of a dreadfully large proportion of church-goers. Their very familiarity with the truth robs it of all penetrating power. They know all about it, as they suppose; and so they listen to it as they would to the clank of a mill-wheel to which they were accustomed, missing its noise if it stops, and liking to be sent to sleep by its hum. Familiar truth often lies ‘bedridden in the dormitory of the soul, beside exploded errors.’
And what comes of this idle hearing, without acceptance or obedience? Truth which is common, and which a man supposes himself to believe, without having ever reflected on it, or let it influence conduct, is sure to die out. If we do not turn our beliefs into practice they will not long be our beliefs. Neglected impressions fade; the seed is only safe when it is buried. There are flocks of hungry, sharp-eyed, quick-flying thieves ready to pounce down on every exposed grain. So Mark uses here again his favourite ‘straightway’ to express the swift disappearance of the seed. As soon as the preacher’s voice is silent, or the book closed, the words are forgotten. The impression of a gliding keel on a smooth lake is not more evanescent.
The distinct reference to Satan as the agent in removing the seed is not to be passed by lightly. Christ’s words about demons have been emptied of meaning by the allegation that He was only accommodating Himself to the superstition of the times, but no explanation of that sort will do in this case. He surely commits Himself here to the assertion of the existence and agency of Satan; and surely those who profess to receive His words as the truth ought not to make light of them, in reference to so solemn and awe-inspiring a revelation.
The seed gets rather farther on the road to fruit in the second case. A thin surface of mould above a shelf of rock is like a forcing-house in hot countries. The stone keeps the heat and stimulates growth. The very thing that prevents deep rooting facilitates rapid shooting. The green spikelets will be above ground there long before they show in deeper soil. There would be many such hearers in the ‘very great multitude’ on the shore, who were attracted, they scarcely knew why, and were the more enthusiastic the less they understood the real scope of Christ’s teaching. The disciple who pressed forward with his excited and unasked ‘Master, I will follow Thee whithersoever Thou goest!’ was one of such-well-meaning, perfectly sincere, warmly affected, and completely unreliable. Lightly come is lightly go. When such people forsake their fervent purposes, and turn their backs on what they have been so eagerly pursuing, they are quite consistent; for they are obeying the uppermost impulse in both cases, and, as they were easily drawn to follow without consideration, they are easily driven back with as little. The first taste of supposed good secured their giddy-pated adhesion; the first taste of trouble ensures their desertion. They are the same men acting in the same fashion at both times. Two things are marked by our Lord as suspicious in such easily won discipleship-its suddenness and its joyfulness. Feelings which are so easily stirred are superficial. A puff of wind sets a shallow pond in wavelets. Quick maturity means brief life and swift decay, as every ‘revival’ shows. The more earnestly we believe in the possibility of sudden conversions, the more we should remember this warning, and make sure that, if they are sudden, they shall be thorough, which they may be. The swiftness is not so suspicious if it be not accompanied with the other doubtful characteristic-namely, immediate joy. Joy is the result of true acceptance of the gospel; but not the first result. Without consciousness of sin and apprehension of judgment there is no conversion. We lay down no rules as to depth or duration of the ‘godly sorrow’ which precedes all well-grounded ‘joy in the Lord’; but the Christianity which has taken a flying leap over the valley of humiliation will scarcely reach a firm standing on the rock. He who ‘straightway with joy’ receives the word, will straightway, with equal precipitation, cast it away when the difficulties and oppositions which meet all true discipleship begin to develop themselves. Fair-weather crews will desert when storms begin to blow.
The third sort of soil brings things still farther on before failure comes. The seed is not only covered and germinating, but has actually begun to be fruitful. The thorns are supposed to have been cut down, but their roots have been left, and they grow faster than the wheat. They take the ‘goodness’ out of the ground, and block out sun and air; and so the stalks, which promised well, begin to get pale and droop, and the half-formed ear comes to nothing, or, as the other version of the parable has it, brings ‘forth no fruit to perfection.’ There are two crops fighting for the upper hand on the one ground, and the earlier possessor wins. The ‘struggle for existence’ ends with the ‘survival of the fittest’; that is, of the worst, to which the natural bent of the desires and inclinations of the unrenewed man is more congenial. The ‘cares of this world’ and the ‘deceitfulness of riches’ are but two sides of one thing. The poor man has cares; the rich man has the illusions of his wealth. Both men agree in thinking that this world’s good is most desirable. The one is anxious because he has not enough of it, or fears to lose what he has; the other man is full of foolish confidence because he has much. Eager desires after creatural good are common to both; and, what with the anxiety lest they lose, and the self-satisfaction because they have, and the mouths watering for the world’s good, there is no force of will, nor warmth of love, nor clearness of vision, left for better things. That is the history of the fall of many a professing Christian, who never apostatises, and keeps up a reputable appearance of godliness to the end; but the old worldliness, which was cut down for a while, has sprung again in his heart, and, by slow degrees, the word is ‘choked’-a most expressive picture of the silent, gradual dying-out of its power for want of sun and air-and ‘he’ or ‘it’ ‘becometh unfruitful,’ relapsing from a previous condition of fruit-bearing into sterility. No heart can mature two crops. We must choose between God and Mammon-between the word and the world.
There is nothing fixed or necessary in the faults of these three classes, and they are not so much the characteristics of separate types of men as evils common to all hearers, against which all have to guard. They depend upon the will and affections much more than on anything in temperament fixed and not to be got rid of. So there is no reason why any one of the three should not become ‘good soil’: and it is to be noted that the characteristic of that soil is simply that it receives and grows the seed. Any heart that will, can do that; and that is all that is needed. But to do it, there will have to be diligent care, lest we fall into any of the evils pointed at in the preceding parts of the parable, which are ever waiting to entrap us. The true ‘accepting’ of the word requires that we shall not let it lie on the surface of our minds, as in the case of the first; nor be satisfied with its penetrating a little deeper and striking root in our emotions, like the second, of whom it is said with such profound truth, that they ‘have no root in themselves,’ their roots being only in the superficial part of their being, and never going down to the true central self; nor let competing desires grow up unchecked, like the third; but cherish the ‘word of the truth of the gospel’ in our deepest hearts, guard it against foes, let it rule there, and mould all our conduct in conformity with its blessed principles. The true Christian is he who can truly say, ‘Thy word have I hid in mine heart.’ If we do, we shall be fruitful, because it will bear fruit in us. No man is obliged, by temperament or circumstances, to be ‘wayside,’ or ‘stony,’ or ‘thorny’ ground. Wherever a heart opens to receive the gospel, and keeps it fast, there the increase will be realised-not in equal measure in all, but in each according to faithfulness and diligence. Mark arranges the various yields in ascending scale, as if to teach our hopes and aims a growing largeness, while Matthew orders them in the opposite fashion, as if to teach that, while the hundredfold, which is possible for all, is best, the smaller yield is accepted by the great Lord of the harvest, who Himself not only sows the seed, but gives it its vitality, blesses its springing, and rejoices to gather the wheat into His barn.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv11–12 (See Scofield "Mat 13:11")
mystery
(See Scofield "Mat 13:11")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10, 14 The disciples ask for an explanation:
The disciples ask for an explanation:
v. 10. And when He was alone, they that were about Him with the Twelve asked of Him the parable.
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v. 11. And He said unto them, Unto you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables:
v. 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.
v. 13. And He said unto them, Know ye not this parable? and how, then, will ye know all parables?
The disciples of the Lord, the Twelve as well as the others that believed on Him and were with Him as much as possible, were still very dense in spiritual understanding. So they took the opportunity, when they were alone with the Lord, to ask Him about the meaning of this parable. He said to them: To you the mystery of the kingdom of God is given. The word "mystery" here, according to New Testament usage, does not mean something hidden and obscure, but something that is and should be revealed. "We usually think of a mystery as something hidden; but in the New Testament it means something revealed. It had been ’kept secret’ and was still hidden to the world in general; but this mystery of God’s nature and God’s will had now been ’made known’ (Eph 3:3; Eph 6:1-24:. " The disciples, the members of His Church, should fully understand the meaning of the kingdom of God, how Christ, in and with the working of the Holy Ghost through the Gospel, engenders faith in the hearts of men, so that they might know their Savior Jesus Christ, perform truly good works by His power, and finally obtain the everlasting possession of heaven. Of those without, Christ says that He speaks everything to them in parables, and then quotes the prophecy of Isaiah, chapter 6:9, in which it is said of the unbelieving Jews that they see indeed, that they use their eyes, and yet get no picture of that which they see, that they use their ears and yet understand not, that therefore there would not be an opportunity for them to repent and receive remission of their sins. It is one of the severe passages directed against self-hardening. This word of the prophet found its application in the days of Jesus. The judgment of God against His former people, which had begun in the days of Isaiah, was now being fully accomplished. It became more and more evident that the majority of the people that crowded to Jesus had no thought of seeking salvation in their hearts; they were merely inquisitive, they wanted to see and hear this new Prophet, about whom they had been told so many wonderful things. And so God finally condemns them to remain in their perverse, hardened mind. The Gospel of Christ, preached by Christ Himself, served the terrible purpose of hardening their hearts, it was to them a savor of death unto death. But the disciples also needed an earnest admonition. Their spiritual dullness was a great danger, theirs was the condition of so many Christians that are satisfied with just a little and do not have their senses exercised to discern both good and evil, Heb 5:14. The Word of God is like a mountain full of treasures. The treasures on the outside have been picked over so often that their beauties have been brought down to the plane of mere platitudes with many people; but the searcher after the pure gold will dig and delve and search, and will find ever new veins and occasionally such a rich nugget of purest gold that he stands overawed in the presence of such sublimity.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 10, 13, 16 the plants were scorched
the plants were scorched
This refers to the young plants. This may be stated in active form. AT: "it scorched the young plants" (See: Active or Passive)
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because they had no root, they dried up
"because the young plants had no roots, they dried up"
Other seed ... choked it ... it did not produce
All of the seeds that the farmer sowed are spoken of here as if they are one seed. See how you translated this in Mark 4:3. "Other seeds ... choked them ... they did not produce"
translationWords
grain
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 11, 13, 14 4:10 The scene changes from Jesus’ teaching a very…
4:10 The scene changes from Jesus’ teaching a very large crowd from a boat to his being alone with the twelve disciples and . . . others. Their question concerns all the parables (4:33-34), not just this one.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.