Marcos 4
John Phillips · Citado em PreceptAustin
Marcos 4
Phillips explains that "We are to take heed what we hear. We must be careful about that to which we listen. There are many voices. We hear false words, foolish words, and filthy words spoken. There are fanciful words and fiendish words. Some words flatter. Some are fierce. We would do well to censor the books we read, the programs we watch, and the voices we hear." THOUGHT - This is a good reminder for us to be careful about what comes in through our eyes and ears: Why? Because Take care is blepo which means literally to "look at what you hear!" It is a command in the present imperative which means to continually, as the habitual practice of your life made the conscious choice to be spiritually alert, an attitude you can only fulfill by continually depending on the Holy Spirit to obey. See Pastor's Bill's words to men regarding "fantasy". Luke's parallel is similar - “So take care (also present imperative) 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.” (Lk. 8:18+) THOUGHT - Just a thought to consider. I began "fasting" totally from ALL news (even Fox News, etc) about 3 years ago as it was so negative, so disturbing, so anxiety producing, so frustrating, etc, etc. Now if there is something that I absolutely need to know, a friend will usually let me know. I am sure I have missed a lot of real news but I have also been spared the agony of having to stomach the fake news that was epidemic three years ago! Perhaps it is better now. I think I will still pass on the news, as I have saved over $1000 on my expensive generally godless newspaper that littered my driveway each morning! Take care (beware, take heed) (991) (blepo) basically means to have sight, to see, to look at, then to observe, to discern, to perceive with the eye, and frequently implies special contemplation (e.g., often in the sense of “keep your eyes open,” or “beware”) It can speak of spiritual perception including the nuances of taking warning (taking heed, being aware) and speaks of careful observation. TDNT says "blepo also means “to see” with a stronger emphasis on the function of the eye, so that it serves as the opposite of “to be blind.” It can also be used for intellectual or spiritual perception." All uses in Mark - Mk. 4:12; Mk. 4:24; Mk. 5:31; Mk. 8:15; Mk. 8:18; Mk. 8:23; Mk. 8:24; Mk. 12:14; Mk. 12:38; Mk. 13:2; Mk. 13:5; Mk. 13:9; Mk. 13:23; Mk. 13:33 By your standard of measure it will be measured to you - What is the standard of measure in context? It certainly seems to that the standard of measure refers to our hearing. If we have good hearing (like good soil), we will be receptive to His words and receive back even more (reciprocity).Respond to God’s truth and more truth will follow. We are to pay close attention to what we hear. The closer you listen to what is being said, the more understanding you will gain. (Mattoon) Proverbs 9:9 records a similar truth "Give instruction to a wise man and he will be still wiser, Teach a righteous man and he will increase his learning." This is the COUNSEL - As Phillips says "We are to measure out to others wholesome words that come our way. We are particularly responsible to pass on divine truth. There is something reciprocal about it. The more we pass on to others, the more we will have passed on to us." We see this same principle in giving of our treasure - Lu 6:38+ Give, and it will be given to you. They will pour into your lap a good measure–pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” 2 Co 9:6 Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Grant Osborne -With the measure you use, it will be measured to you—and even more. This begins with the third repetition of the basic command of the parable discourse. “Consider carefully (pay close attention) to what you hear” (see also vv. 9, 23). The parable of the measure was a common Jewish proverb (cf. Matt. 7:2) stemming from commerce. It was a scoop used to “measure” out grain or goods purchased to assure fairness in the sale. This is the principle of lex talionis (the law of retribution or reciprocity), also central to Revelation (on the absolute justice of God). What we do for God we will also receive from God (note the divine passive “will be measured” here). Here it means that careful hearing of Jesus’s teaching will be rewarded by God. Then Jesus adds that by the grace of God the reward will exceed the effort. God will give us even more understanding. There is a superabundance of riches for those who search the Word carefully. (Teach the Text Commentary Series – Mark) Akin interprets it "If the measure of your hearing is good, rich, receptive to the Word, you will receive it back and even more. Indeed, “the one who has (v. 25), more, will be given.” Note the repetition in vs. 24 and 25. - “still more will be added” (v. 24) - “still more will be given” (v. 25) (Sermon) and more will be given you besides - This is the CLARIFICATION (or better COMFORT). As Phillips says "Those who hear what God has to say will want to hear more. In the Lord's encounter with the woman at the well, we see the rapid growth of a soul in the knowledge of Christ. First, she called Him "a Jew." Then she said, "Sir." Then she called Him "a prophet." Finally, she confessed Him as Messiah and as "Christ" (John 4:7-29)" Alan Carr feels "The idea here is that those who listen to what the Lord is telling them, and obey Him by giving their faith away, will see Him reveal even more truth to them. If you truly want to know the deep things of God, take the time to share the things you already know. Give away what He has given you!...As you give away the truth the Lord has revealed to you, He will give you more truth. If you horde up the truth and keep it to yourself, the Lord has no reason to give you more truth. The Gospel is the only commodity that becomes more valuable as you give it away. The more you share the truth with others, the more the Lord will share His truth with you. As we share our faith, we are making an investment in others and in our own spiritual growth. We are called to be “rivers of living water”, John 7:38. We are supposed to let the truth flow out from us. Far too many Christians act like they are ponds. The truth flows in and nothing ever flows back out. As a result their life stagnates. Chris Benfield - B. The Expectation (24b) – And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. Jesus revealed those who embraced truth and were committed to sharing truth could expect to receive more truth. Those who listened and responded by faith, would receive more and more from the Lord. This principle remains as well. If we desire to receive truth, we can expect to have our desire fulfilled. Those who seek the Lord, and His truth, are promised an abundant supply. The key to obtaining wisdom is to seek the Lord to provide. James 1:5 – If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. Clearly, many lack wisdom because they have no desire for wisdom. I pray we will draw nigh to the Lord in order to receive the wisdom we need in this difficult and dark day! Analysis of Mark 4:24-25 by Irving Jensen (Mark - Do it Yourself) 1. What is the one command of the paragraph? 2. How is the remainder of the paragraph related to that command? 3. How is stewardship taught in verse 25? Sowing Seed and Sleeping Well - Diligence That calls to mind a third attitude highlighted in the parables of Mark 4: diligence. We undertake the task of evangelism humbly; we do it obediently; and we stay at the task diligently. You have no doubt heard people argue that if we openly acknowledge God's sovereignty in the salvation of sinners, that will take all the motivation out of evangelism. That's a common criticism of Reformed theology and its emphasis on the sovereignty of God. But look at Mark 4:24-25: "Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away." That is another axiomatic analogy. You reap what you sow (Gal. 6:7). "Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully" (2 Cor. 9:6). Now, let me just stop there and say this: we are not the source of anyone's salvation, but we are the means by which the gospel is disseminated into this fallen world. We must be humble when we consider how God saves sinners, and we must be obedient when we observe the means by which the seed is scattered. It is our duty to let the light shine. We must be diligent to broadcast the seed. How diligent should we be? Here's the motivation: "With the measure you use, it will be measured to you, and still more will be added to you" (Mark 4:24). Here we come right back to this astonishing promise, this truism, the axiom that ought to spur us to diligence: usefulness in the work of the gospel is proportionate to the seed sown and leads directly to eternal reward. Sow sparingly, reap sparingly. Sow bountifully, reap bountifully. So you sow the seed; you sow it diligently because you know that your usefulness is proportionate to your sowing. And that leads to divine blessing. That leads to eternal reward. That's how you purchase friends for eternity. "To the one who has, more will be given, and from the one who has not, even what he has will be taken away" (v. 25). Now there are plenty of false evangelists, phony Christians, and professional hypocrites who think they're going to get a reward. They're going to say, "Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?" (Matt. 7:22). Jesus will say to them, "I never knew you; depart from me" (v. 23). But the true believers who sowed authentic gospel seed will receive "still more" (Mark 4:24). More of what? More of everything, more of all the grace and goodness and kindness of God. In the words of Matthew 13:12, "He will have an abundance"—an overflowing abundance of blessing in life and eternity. That is certainly a motive for diligence. (John MacArthur in the Unadjusted Gospel) Hosea 4:6 - My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children. When people lack the knowledge of God, it is because they have rejected the knowledge already received, which could have led them to God. "Unto you that hear shall more be given" (Mark 4:24).
Marcos 4
Phillips - The Lord turns now from the necessity of spiritual growth to the mystery of spiritual growth. Spiritual growth is divided into two parts-our part and God's part. We cannot do very much. All we can do is take the seed and sow it. Anyone can do that. Nobody needs a degree in agriculture to be able to take handful after handful of seed and throw it on the soil. However, the marvel and wonder of what follows ought never to cease to amaze us. (Exploring the Gospel of Mark) And He was saying - This phrase He was saying is repeatedly used by the Gospel writers, especially Mark (10/22 NT uses) and usually introduces a new subject/topic. Hiebert thinks the phrase in this context is "apparently marking the resumption of the account of the public teaching. (cf. Mk 4:33–34)." Indeed, it seems that Jesus is now speaking to the multitude. That is a reasonable interpretation but the text does not tell us who the audience is for this unique parable. What we do know is that only His disciples could understand "for He was explaining everything to them privately." (Mk 4:34) After speaking a number of parables to His disciples in Matthew 13 Jesus asked them "Have you understood all these things?" To which they answered "Yes." (Mt 13:51). He was saying - Matt. 9:18; Mk. 4:9; Mk. 4:11; Mk. 4:21; Mk. 4:24; Mk. 4:26; Mk. 7:20; Mk. 7:27; Mk. 8:21; Mk. 12:38; Mk. 14:36; Lk. 6:5; Lk. 9:23; Lk. 9:33; Lk. 9:34; Lk. 10:2; Lk. 13:18; Lk. 23:42; Jn. 6:6; Jn. 6:65; Jn. 8:23; Jn. 12:33 James Edwards on the Kingdom of God - A more banal comparison could not be imagined. The kingdom of God should be likened to something grand and glorious: to shimmering mountain peaks, crimson sunsets, the opulence of potentates, the lusty glory of a gladiator. But Jesus likens it to seeds. The paradox of the gospel—indeed, the scandal of the Incarnation—is disguised in such commonplaces. The God whom Jesus introduces will not be kept at celestial arm’s length. Jesus does not tell us how high and lofty God is but how very near and present he is, and how the routines of planting and harvesting are mundane clues to the nature and plan of God. (PNTC-Mk) The kingdom of God is like a man who casts seed upon the soil - Like is a term of comparison, specifically a simile, which was the way Jesus began many of His parables. He focused on something His audience knew or saw and then pointed to the similarity between the known and the unknown truth about the Kingdom of God. And so the focus of the simile in this parable is on one aspect of the Kingdom of God (synonymous with Kingdom of Heaven, the more common term in Matthew), which in simple terms is that sphere over which God exercises supreme, sovereign authority. In Jesus' day and in the Church Age the Kingdom of God is invisible and internal, being manifest in the hearts of Jesus' followers who are subject His rule (cf Lk 17:21+). For more discussion of the future aspect of the Kingdom of God see the resources below. And so in this simile once again Jesus presents the familiar figure of a farmer sowing seeds. Seed is the same word used by Luke in Lk 8:5+ of a sower sowing his seed which Jesus then explained was the Word of God in Lk 8:11+. Mark 4:14+ describes the seed as the Word. So here Jesus gives a familiar literal picture, which points to an underlying spiritual truth. In the previous parable of the sower/soils, the soil was identified as the heart of those who heard the Word of God. Hiebert points out that "This parable may point to the analogous growth of the kingdom in the world at large or to its development in the life of the individual," adding that "the sower is left unidentified, the main point being the growth of the seed. Cast does not imply carelessness but points to the usual method of sowing the seed broadcast by hand. The aorist tense denotes a definite act that needed not to be repeated. The subjunctive mode presents the whole scene as hypothetical, although it was a common scene of rural life." (Ibid) Seed (4703)(sporos from speiro = to sow) means literally seed (Lk 8:5, Mk 4.26) and metaphorically refers to God's Word, which like literal seed is also able to "germinate" and produce spiritual life (Lk 8.11). Surprisingly there are only 5 NT uses - Mk. 4:26; Mk. 4:27; Lk. 8:5; Lk. 8:11; 2 Co. 9:10 Related Resources: Expectation of the Jews Regarding the Kingdom of God In depth comments on the Kingdom of God See commentary on the Kingdom of God in Luke 17:21 What is the kingdom of God What is the difference between the Kingdom of God and the Kingdom of Heaven?
Marcos 4
Phillips - Wealth, like worry, focuses attention on this world. This time the weed that chokes the Word is not poverty but plenty. Wealthy people tend to be independent and self-sufficient. Money insulates them from most of the harsh realities of life, so they do not feel the need for the gospel. They can take care of themselves. The gospel, with its call for sacrifice and hearty generosity, does not appeal to them-as the story of the rich young ruler makes plain (Mk 10:17-24+). (See Exploring the Gospel of Mark: An Expository Commentary - Page 101) John Broadus - The deceitfulness (apate) of riches (ploutos) is a stronger expression than simply deceitful riches; it presents deceitfulness not merely as a quality of riches, but as here the prominent thought; compare ‘the uncertainty of riches’ (1 Ti 6:17+), ‘newness of life’ (Ro 6:14+); also Heb. 3:13 (see deceitfulness of sin); 2 Th 2:10+. Riches deceive men in many ways: as to the means of acquiring them, making things look honest that are not so; as to the reasons why we desire them, and the objects for which we intend to use them, etc. Some professed Christians imagine that they are so absorbed in the pursuit of gain, and so reluctant to give much at present, simply from a desire to be able to do great things hereafter; when the true reason is that they love wealth. And we must remember that riches often as grievously deceive and distract those who vainly seek, as those who obtain them. “They that desire to be rich” (1 Tim. 6:9+), may get the evil consequences without getting the wealth. Luke 8:14+ adds a third point, “and pleasures of this life.” Concern for spiritual things is crowded out by material things. And the desires (lusts - epithumia) for other things - "Covet! Covet! Covet!" (Ro 7:8+, cf Eph 2:3+) screams our greedy flesh ever desiring instant gratification! Desires like wealth are deceitful Paul describing them as something that believers must lay aside lest they be corrupted by "the lusts of deceit." (Eph 4:22+) Peter tells how we can have victory over desires (lusts) because we have been granted "His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust." (2Pe 1:4+) Hindrances to the development of the Word in a human heart... whatever focuses our attention on this world rather than on the world to come Phillips - Most people have a lengthy "want" list (ED: AKA A "LUST LIST"!). As soon as they acquire this, they want that. Solomon said that the horse leech had two daughters. These daughters represented insatiable appetite and unappeasable lust. They had one constant and continuous cry: "Give! Give!" The Lord calls this "the lusts for other things," all sorts of things, from lewd things to legitimate things. All three hindrances to the development of the Word in a human heart are aspects of worldliness, of whatever focuses our attention on this world rather than on the world to come. (See Exploring the Gospel of Mark: An Expository Commentary - Page 101) A fruitless Christian is an oxymoron! -- Daniel Akin Enter in (eisporeuomai) and choke (sumpnigo) the word (logos), and it becomes unfruitful (akarpos) - These other things that are not God focused all have the potential to "anesthetize" our ability to receive the Word implanted which is able to save (yes save us, cause us to be born again as in Jn 3:3-7+, but also daily "save" those born again enabling us in conjunction with the work of the Spirit [2Co 3:18+] to be progressively sanctified or set apart for God - Jn 17:17+) our soul (Jas 1:21+) Enter in is in the present tense picturing these "worldly visitors" as continually knocking at the door of one's heart until they finally fling open the door and all manner of worldly wise visitors come in leaving no room for the Word of God and resulting in fruitlessness. John 15:4-6+ sums up this soil by focusing on fruit or lack of fruit.... “Abide (aorist imperative see our need to depend on the Holy Spirit to obey Jesus' command to "Just do it!") in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you (BEAR FRUIT) unless you abide in Me. 5 “I am the vine, you are the branches; he who abides (present tense - as our lifestyle, letting Jesus be Jesus in us, living His life through us - Gal 2:20+, Col 3:4+) in Me and I in him, he bears much fruit, for apart from Me you can do (STRONG NEGATIVE = ABSOLUTELY) nothing (NOTHING OF ETERNAL VALUE - cf Jn 15:16+, 2Co 5:10+). 6 “If anyone does not abide in Me (AND YOU CAN TELL BY NO FRUIT! 🙏 THOUGHT - THIS BEGS THE QUESTION - DO YOU SEE DEFINITIVE SPIRITUAL FRUIT IN YOUR LIFE? Gal 5:22-23+ DESCRIBES SOME OF THE CHANGES YOU SHOULD BE SEEING.), he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned." Worries (anxieties) (3308)(merimna from merizo = to divide or draw different directions - which is exactly what anxiety does to most of us!) refers to a care (the sole way it is translated in the KJV) or concern and so to care for someone or something. It is often used in a negative sense and thus is translated as worry. From the origin, one can see that merimna describes the state of "being pulled apart.” Thus when circumstances are difficult, it is easy to let oneself be dominated by anxiety and worry. Some cross references on worries - Mt 6:25, Mt 6:31, Lk 12:29, Lk 21:34, Php 4:6, 1 Pe 5:7, Ps 39:6, Ps 127:2 The Etymology of worry is fascinating (especially the idea of "to strangle"!) and very relevant to the effect worry exerts on the Word - Middle English wirien (c. 1300), "to slay, kill or injure by biting and shaking the throat" (as a dog or wolf does), from Old English wyrgan "to strangle," from Proto-Germanic *wurgjan (source also of Middle Dutch worghen, Dutch worgen, Old High German wurgen, German würgen "to strangle," The "strangle" sense was obsolete in English after c. 1600; the figurative meaning "to annoy, bother, vex" is by c. 1400. Meaning "to cause mental distress or trouble" is attested from 1822; intransitive sense of "to feel anxiety or mental trouble" is attested by 1860. Related: Worried; worrier; worrying. World (age)(165) (aion) generally means an extended period of time and has various meanings depending on the context. In the present context aion refers to the "present evil age " (Gal 1:4+), to "the whole world (which) lies in the power of the evil one (SATAN)" (1Jn 5:19+), who is “the god of this world (aion)" (2Cor 4:4+). Gilbrant paraphrases Trench's description of the moral/ethical meaning of aion "All of this—the fleeting mass of thoughts, the opinions, maxims, speculations, hope, impulses, aims, aspirations, which always circulate in the world—is included in the meaning of the term. It might be impossible to grasp it or define it accurately, but it is something which forms a very real and effective power. It is the moral or amoral atmosphere which we inhale each moment of our life in order to inevitably exhale it again. All this is included in aiōn (See Synonyms of the New Testament,). If one looks at the texts of the New Testament where aiōn occurs in this way, one will meet the characteristic features of the world or age represented by aiōn. Note that this depicts a world which is driven forward by the prince of the powers of the air (Ephesians 2:2+), the god of this age (2 Corinthians 4:4+); and spiritual forces are called the powers of this dark world (Ephesians 6:12+; cf. 1 Corinthians 2:6,8; and see 2 Peter 2:17+; Jude 1:13+). The present age cherishes its wise men (1 Corinthians 1:20) and its seducing wisdom (1 Corinthians 2:6). Many are blinded by this wisdom so they choose it rather than “the foolishness of preaching” (1 Corinthians 1:21). The anxieties accompanying this age, coupled with the seductive power of riches, can strangle a spiritual life (Matthew 13:22+; Mark 4:19+; 1 Timothy 6:17). The people of God can be seduced by this false splendor so they are attracted by the present world (2 Timothy 4:10+). But those belonging to the Lord must not be conformed to this world (Romans 12:2+). To stand in opposition to the world will always cost something because those who want to live godly will be persecuted (2 Timothy 3:12+). Believers have been delivered from this present age, with its enticements and offsetting afflictions, through Christ’s giving of himself in death (Galatians 1:4+). Deceitfulness (539)(apate from apatao = cheat, delude, deceive, beguile) describes that which gives a false impression, whether by appearance, statement or influence. It is spoken of anything which is seducing (a leading astray by persuasion or false promises), in this case wealth. Apate describes that which causes someone to have misleading or erroneous views concerning the truth. APATE - 7V - Matt. 13:22; Mk. 4:19; Eph. 4:22; Col. 2:8; 2 Thess. 2:10; Heb. 3:13; 2 Pet. 2:13 Riches (wealth) (4149)(ploutos from pletho = to fill) properly denotes abundance, plentitude, and literally is used to refer to material wealth or prosperity (abundance of earthly, temporal goods) which is the meaning in the parable of the seed and the soils (Mt 13:22, Mk 4:19, Lk 8:14 = Material riches are deceitful and choke out reception of the Word of God. Be careful all you wealthy readers! Contrast spiritual riches - Ep 3:8) Indeed, think of the people who know whose whole lives glow with the glory of God for they are rich in spiritual possessions, albeit often poor in material possessions! Some cross references on riches - Mk 4:19, 1 Ti 6:9, Jas 5:2, Mt 19:23, 1 T 6:7, Dt 8:13-14, Job 20:28, Ps 49:10, Pr 23:5, Eccl 2:18, Jer 17:11 Desires (1939)(epithumia from epi = at, toward {the preposition "epi-" in the compound is directive conveying the picture of "having one’s passion toward"} + thumos = passion. The root verb epithumeo = set heart upon) is a neutral term denoting the presence of strong desires or impulses, longings or passionate craving (whether it is good or evil is determined by the context) directed toward an object. Choke (4846)(sumpnigo from sun = with + pnigo = to choke, strangle, "seizing by the throat") means to crowd together and thus to choke or suffocate (Mt 13:22, Mk 4:7, 19, Lk 8:14). BDAG has "to check the growth or well-being of someth. by pressure." Figuratively it means to crowd around, to press upon, almost to crush ("crowds were pressing against Him" = Lk 8:42, 12:1). The present tense indicates the choking effect was continual. Friberg on sumpnigo - literally, of weeds too thickly surrounding plants choke, cause to die; metaphorically, of things causing a message to be ineffective in a life crowd out, i.e. overwhelm, take over (Mk 4.19); exaggerated for effect, of a thronging crowd suffocate, almost crush, crowd in around (Lk 8.42) (Analytical Lexicon) Sumpnigo - 5x in 5v - Mt. 13:22; Mk. 4:7; Mk. 4:19; Lk. 8:14; Lk. 8:42. Not found in the Septuagint. Unfruitful (175)(akarpos from a = without + karpos = fruit, produce) means barren, without fruit or unprofitable. Akarpos pictures a tree without fruit under the most favorable of circumstances. Akarpos -7x in 7v - Mt 13:22; Mk 4:19; 1Cor 14:14; Ep 5:11+ = "the unfruitful deeds of darkness" ; Titus 3:14; 2 Pet 1:8+ = " if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ."; Jude 1:12 Money Doesn't Build Character If you were a jerk before, you'll be a bigger jerk with a billion dollars. See: Mark 4:19; Acts 16:19; 1 Timothy 6:9 Money Can't Buy God Nothing that is God's is obtainable by money. —Tertullian, "Money in Christian History," Christian History, no. 14. See: Mark 4:19; Matthew 6:19; James 5:3. Problem or Expense? Any problem that can be solved with money isn't a problem. It's an expense. —Anonymous, Leadership, Vol. 17, no. 2. See: Ecclesiastes 2:26; Matthew 19:23; Mark 4:19. The Essence of Life Today The essence of life today is not having—it is having to have. —David Hansen, Leadership, Vol. 17, no. 2. See: Psalms 39:6; Matthew 6:19; Mark 4:19. A Definition of Lust Lust, I read somewhere, is the craving for salt by a man who is dying of thirst. —Name Withheld, "The War Within," Leadership, Vol. 13, no. 4. See: Proverbs 6:26-28; Mark 4:19; 1 Corinthians 10:8. Ever-Growing Lust Lust always points in only one direction. Always you want more. —Name Withheld, "The War Within," Leadership, Vol. 13, no. 4. See: Proverbs 6:24; Matthew 5:28; James 1:14. The Unforgiving End Lust in final form spends everything To purchase headstones. All passions die in graveyards. —Calvin Miller in A Symphony in Sand. Christianity Today, Vol. 34, no. 13. See: Job 31:9-12; Proverbs 6:26; 1 Corinthians 10:8. Lust Kills The Illinois Department of Natural Resources reports that more than 17,000 deer die each year after being struck by motorists on state highways. According to Paul Shelton, state wildlife director, the peak season for road kills is in late fall. Why? The bucks are in rut in November. "They're concentrating almost exclusively on reproductive activities," he said, "and are a lot less wary than they normally would be." Deer aren't the only ones destroyed by preoccupation with sex. —Greg Asimakoupoulos, Naperville, Illinois, Leadership, Vol. 17, no. 1. See: Mark 4:19; James 1:14; 1 John 2:16 Lust Is the Ape Lust is the ape that gibbers in our loins. Tame him as we will by day, he rages all the wilder in our dreams by night. Just when we think we're safe from him, he raises up his ugly head and smirks, and there's no river in the world flows cold and strong enough to strike him down. Almighty God, why dost thou deck men with such a loathsome toy? —Frederick Buechner, Godric. Leadership, Vol. 3, no. 4. See: Proverbs 6:25; Matthew 5:28; Galatians 5:16-17 Marriage Doesn't Remedy Lust Marriage does not remedy lust. If anything, it complicates the problem by introducing a new set of difficulties. —Name Withheld, "The War Within," Leadership, Vol. 13, no. 4. See: Exodus 20:17; Job 31:9; Matthew 5:28. Lust Is Self-Destruction Unbridled lust: A cannibal committing suicide By nibbling on himself. —Calvin Miller in A Requiem for Love. Christianity Today, Vol. 34, no. 2. See: Proverbs 6:25-26; Matthew 5:28; James 1:15; 1 Peter 2:11. The True Meaning of Lust There is a story of two Buddhist monks walking in a drenching thunderstorm. They came to a stream, and it was swollen out of its banks. A beautiful young Japanese woman in a kimono stood there wanting to get to the other side but was afraid of the currents. In characteristic Buddhist compassion, one of the monks said, "Can I help you?" The woman said, "I need to cross this stream." The monk picked her up, put her on his shoulder, carried her through the water, and put her down on the other side. He and his companion went on to the monastery. That night his companion said to him, "I have a bone to pick with you. As Buddhist monks, we have taken vows not to look on a woman, much less touch her body. Back there by the river you did both." The first monk said, "My brother, I put that woman down on the other side of the river. You're still carrying her in your mind." —John Claypool, "The Future and Forgetting," Preaching Today, Tape No. 109. See: Exodus 20:17; Matthew 5:28; 1 Corinthians 9:27; 1 Peter 2:11. Destroyed by Lust The Illinois Department of Natural Resources reports that more than 17,000 deer die each year after being struck by motorists on state highways. According to Paul Shelton, state wildlife director, the peak season for road kills is in late fall. Why? The bucks are in rut in November. "They're concentrating almost exclusively on reproductive activities," he said, "and are a lot less wary than they normally would be." Deer aren't the only ones destroyed by preoccupation with sex. —Greg Asimakoupoulos in Fresh Illustrations for Preaching & Teaching (Baker), from the editors of Leadership. See: Proverbs 6:25-26; Matthew 5:28; Colossians 3:5-6. Humor: Education in the Swedish Tradition My dad grew up in a Swedish household. Swedish families are not famous for having open, frank discussions in the area of sex. His sexual education from his parents consisted of a single statement from his mom before he went to college. His mom said, "John, there will be some bad girls at college." He said, "Where?" —John Ortberg, "What Did Jesus Say about Sex?" Preaching Today, Tape 180. See: Exodus 20:14; Proverbs 5:3-20; Proverbs 22:6; 1 Corinthians 7:1. The Power of Internet Porn No stimulus like this ever existed before. What makes sex online far more compelling than any shrink-wrapped smut [is] instant gratification in endless variety—you never get to the end of the magazine and have to start looking at the same pictures again. With old porn, once you view it, you've consumed it. You've chewed the flavor out of the gum. This can't be done on the Net. The gum never runs out of flavor. A new piece of flesh waits behind every old one, and expectation bids you to go further. Much further. Because as long as there's more to come, you'll keep looking. This is all so new. No stimulus like this ever existed before. —Greg Gutfield, "The Sex Drive," Men's Health (Oct 1999), Leadership, Vol. 21, no. 3. See: Matthew 5:27-30; Romans 1:24-32; 1 Thessalonians 4:3-8 SEE ONLINE 252 PAGE BOOK FREELY AVAILABLE - At The Altar of Sexual Idolatry BY Steve Gallagher Easier to Stay Out It is easier to stay out than to get out. See: Genesis 3:1-19; 39:7-12; Matthew 6:13; Luke 21:34 Distractions If a child is playing with a toy you don't want him to have, how can you get it away from him? Take it by force, and he'll bawl for hours. The better way is to distract his attention by interesting him in something else. Then while his attention is diverted, you can take away the toy. Oddly enough, that's exactly how the devil tempts us. The lure of wealth or fame or pleasure distracts us and lets him take from our hearts our trust in God.See: James 1:13-16 “Martha, Martha, you are anxious and troubled about many things.” “Consider the ravens: they neither sow nor reap. . . . Consider the lilies, how they grow: they neither toil nor spin. . . . And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them.” But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.—“The cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.”—Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us. Luke 10:41; Luke 12:24, 27, 29–30; 1 Tim. 6:8–10; Mark 4:19; Heb. 12:1 The Temptations of Lust As far back as sixteen hundred years ago, Jerome wrote: In the remotest part of a wild and stony desert burnt up with the heat of the scorching sun so that it frightens even the monks that inhabit it, I seemed myself to be in the midst of the delights and crowds of Rome. Many times I imagined myself witnessing the dancing of the Roman maidens as if I had been in the midst of them. I tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations. See: Proverbs 6:23-28; Galatians 5:16; Colossians 3:5; 2 Timothy 2:22 Yielding To Most people want to be delivered from temptation but would like to keep in touch. See: Matthew 6:13 And the Devil Said...." A woman was married to a miserly man. She had to fight for everything she got. One day, she told him she was going window shopping. He said, "Look, but don't buy." A few hours later she came home with a new dress. "What is this?" her husband fumed. "I thought I told you to look but not buy." "Well," she explained, "I saw this lovely dress and thought I'd try it on, and when I did the devil said, 'It sure looks good on you.'" "Right then you should have told him, 'Get thee behind me, Satan,'" her husband exclaimed. "I did," she answered, "but when he got behind me he said, 'It sure looks good from the back, too.'" See: Matthew 16:23; Mark 8:33; 1 John 2:16 Adrian Rogers from Sermon Be Careful How You Hear on Mark 4:1-20 (See full sermon on page 83) - Now here the Word gets in and the Word gets down, but the Word is not unrivaled. That is, in the first place, there is no reception. In the second place, there is no root. (this is explained in his sermon on page 83) In this place there is no room. That is, there is another rival crop. And this pictures the man who is trying to hold onto God with one hand and the world with the other hand. This is the person that is trying to grow the crop among the weeds. And there’s the deceitfulness of riches and all of these things. Now there is nothing wrong to have riches. There is nothing wrong to be concerned about the things of this world—in a right way. But anything that you love more, fear more, and serve more than God is an idol in your life. We’ve already talked about that. And you can’t hold onto God with one hand and this world with the other. You just can’t do it. You cannot do it. You’ve got to repent. And if you try to grow that crop among weeds, then the weeds are going to win. Now that doesn’t mean that you have to live a perfect life in order to be saved, because none of us do. But it does mean: “Except ye repent, ye shall all likewise perish.” (Luke 13:3) There is a divided heart, and “A double minded man is unstable in all his ways.” (James 1:8) Mark 4:19 Cares;… Riches;… Lusts. Meyer, F. B. Our Daily Homily There is enough nutriment in the land for the thorns alone or for the wheat alone, but not for both; and so there is a brief struggle, for mastery, in which the sturdy weed prevails against the slender wheat, and chokes it. Nourishment which should go to its support is drained away from it; and though it does not actually expire, it leads a struggling existence, and becomes unfruitful. What are these weeds? For the poor man — Cares. — The Greek word for care is Division. Cares divide our heart, and distract it in many different directions. What shall we eat? What shall we drink? Wherewithal shall we be clothed? How shall we meat our rent and other expenses? It is almost impossible to settle to our prayer, or Bible study, or Christian work, or to the culture of the soul-life, while questions like these intrude. What shall the poor man do to prevent the word becoming unfruitful? He must take his cares to his Father, and by one act deposit them in his safe keeping. And thereafter, as a care tries to break in on the peace of his heart, he must treat it as a positive temptation, handing it over to God. Far the prosperous man — riches. — They will distract as much as anxiety does. How much they amount to! Oh, the endless figurings in the brain—how to keep, or invest, or increase. The case for him is to look on all be has as a stewardship for God, deducting only a moderate percentage for himself. For us all — lusts. — Strong and inordinate desires for what may be right in itself, but which we follow with extravagant zest. What is right in itself may become wrong if we put it in God’s place, and allow it to monopolies us unduly. On, Great Husbandman, root up the thorns by thy Holy Spirit! Five Reasons Why We Fail To Apply God’s Word To Our Lives - Newell Hillis Let’s admit it! Basically we are rebels at heart! We want to do our own thing. It’s called the “Frank Sinatra Syndrome.” And in our rebellion we disallow God’s Word to penetrate and thus transform our lives. Here are five reasons why we do it: IGNORANCE—The litmus test of our love for Christ is John 14:21. Nothing more. Nothing less: “Whoever has my commandments and obeys them, he is the one who loves me …” You cannot obey what you do not know. Let me ask you, “Do you have the Scriptures?” Or better yet, “Do the Scriptures have you?” (See Ezra 7:10) CHERRY-PICKING the Scriptures. That is, we select what we like while avoiding difficult truths that focus on servanthood, suffering for the Gospel, holiness of life, etc. We love to hear about Peter’s deliverance from prison, but shy away from the idea that John the Baptist’s faith cost him his head. (Acts 12:1–17; Mark 6:16–29) By way of contrast, Paul was careful to give the Ephesians the whole counsel (purpose) of God (Acts 20:27) (Compare Hebrews 11:1–35a with 11:35b–40) FORGETFUL—We look into the mirror of the Word, note the needed changes, and tend to walk away, forgetting to make the application. The consequence? Self-deception. (James 1:22–25) Jesus pointed out that “the world’s worries and the taste of wealth and the passions for other interests” distract us from applying the Word of God to our lives (Mark 4:19 Berkeley Translation. See Deuteronomy 8:11, 14, 19). VACILLATING—Peter instructs us that the “unstable” (vacillating) distort the Scriptures “to their own destruction.” (2 Peter 3:16b) In Jesus’ “Parable of the Sower,” the believer begins to apply God’s Word to his life, but then incurs “trouble or persecution.” And because of his shallow roots, he vacillates and falls away (Mark 4:16, 17). DISTORTING—In our ignorance or instability, we (literally) “torture, twist, wrench, or pervert” the Word of God (Cinderella’s sister and the shoe?) rather than face up to its exact meaning. The consequences? Our “destruction.” (2 Peter 3:16—See 2 Peter 2:1; 2 Corinthians 4:2) QUESTION: Are there changes you need to make now, to ensure the fact that when you face Him, you will stand unashamed? (2 Corinthians 5:9–11) “Study and be eager and do your utmost to present yourself to God approved (tested by trial), a workman who has no cause to be ashamed, correctly analyzing and accurately dividing [rightly handling and skillfully teaching] the Word of Truth.” (2 Timothy 2:15—Amplified) Charles Swindoll - THINGS THAT STRANGLE US Mark 4 Day by Day with Charles Swindoll: Daily Devotions for a ... - Page 6 While reading through Mark’s Gospel recently, I was drawn into the scene of chapter 4. You remember, it’s that time Jesus sat down in a little boat by the seashore and talked about a farmer who dropped seeds into the dirt. Same seed, different soil, different results. Four to be exact. Some seeds fell beside the road . . . the birds gobbled them up. A few seeds fell on rocky ground . . . the sun scorched the rootless growth, and they withered and died. Other seeds fell among thorns . . . which choked out the growth so severely there was no crop to harvest. Still other seeds fell into good soil . . . bumper crop. Then Jesus explained each point. First, He said, the seed represents “the word.” I believe we’re safe in saying that “the word” refers to truth. God’s truth. Second, the different soils represent people’s varied responses to that “word.” All four “hear,” but not all reap a harvest. That’s significant. Hearing guarantees nothing. Next, the results are directly related to the condition of the soil . . . not the quality of the seed. If you look closely, you’ll see that the first two groups lack roots. Only with the last two groups does Jesus mention fruit. I think it’s obvious that the first two groups of people are without spiritual life. No roots, no fruit, no growth, no change whatsoever. The third group hears, but only the fourth group “hears the word and accepts it,” resulting in strong, healthy growth. It’s the third group that intrigues me. These people hear everything the fourth group hears. But those truths are not really accepted, allowed to take root, and grow. Instead, the thorns “choke the word and it becomes unfruitful.” Thorns that choke? What are they? Jesus doesn’t leave us in the dark. They are “the worries of the world, and the deceitfulness of riches, and the desires for other things” (Mark 4:19). The term “worry” is derived from the old German word wurgen, which means “to choke.” By extension, the word came to denote “mental strangulation” and, finally, to describe the condition of being harassed with anxiety. Worry begins as a thin stream trickling through our minds. If entertained, it cuts a deeper channel into which other thoughts are drained. But the third species of thorns is the killer: “the desires for other things.” It’s the picture of discontentment, the plague of pursuit: pushing, straining, stretching, relentlessly reaching, while our minds become strangled with the lie “enough just isn’t enough.” Jesus closed off His brief talk with that familiar line, “He who has ears, let him hear” (Mark 4:9). When the thorns of life scratch us, we need the pruning shears of the Word. Prepared Soil The farmer may be shoveling snow or enjoying the warmth of a winter fire right now, but he’s thinking ahead to spring planting. Already he’s anticipating those days when he turns over the soil. He’ll pull out rocks that have risen with the frost, spread the right fertilizers, and get the earth ready for the seed. He knows that the harder he prepares in the spring, the better his harvest will be. Jesus used that kind of word picture in the parable of the sower. The seed is the Word of God, and the soil is our hearts. The “noble and good heart” (Lk. 8:15) receives the Word, retains it, and produces fruit. How about our hearts? Are they prepared to receive the seed of God’s Word? Or are there hindrances that keep it from growing and bearing fruit? Jesus identified three kinds of thorns that spring up and choke out the seed—”the cares of this world, the deceitfulness of riches, and the desires for other things” (Mk. 4:19). It may not be some heinous deed That chills our heart and chokes the seed; It's often just a trifling toy That grabs our eye and steals our joy. —Gustafson To bear good fruit, clear out the weeds of sin. Weed Control The cares of this world, the deceitfulness of riches, and the desires for other things . . . choke the Word. —Mark 4:19 Today's Scripture: Mark 4:13-20 The Parrotfeather is an attractive aquatic plant that looks like a forest of small fir trees growing on top of the water. In the springtime it produces a blanket of small, white flowers. But it’s a noxious weed. It forms a dense mat of vegetation that covers the surface of lakes and ponds, crowding out native plants and destroying fish and wildlife habitat. Recently I was hiking by a small lake in Washington State that was choked with Parrotfeather plants. It occurred to me that, like that weed, “the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the Word, and it becomes unfruitful,” as Jesus taught in Mark 4:13-20. Jesus was talking about how unbelievers receive the gospel, but His words can apply to us as well. Sometimes when we read God’s Word, our minds are taken up with troubles, worries, and fears. The pressure of things to be done today and concerns about tomorrow’s decisions are “weeds” that can choke the Word and make it unprofitable. The weeds will take over and choke out good fruit; But you can control them—just follow this plan: Make sure that the seed of God's Word has deep root, And pull out the weeds just as soon as you can. —Hess To uproot the weeds of anxious care, get down on your knees. Mark 4:20 “And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold.” NET Mark 4:20 But these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred." GNT Mark 4:20 καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν. NLT Mark 4:20 And the seed that fell on good soil represents those who hear and accept God's word and produce a harvest of thirty, sixty, or even a hundred times as much as had been planted!" KJV Mark 4:20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred. ESV Mark 4:20 But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold." NIV Mark 4:20 Others, like seed sown on good soil, hear the word, accept it, and produce a crop--thirty, sixty or even a hundred times what was sown." ASV Mark 4:20 And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold. CSB Mark 4:20 But the ones sown on good ground are those who hear the word, welcome it, and produce a crop: 30, 60, and 100 times what was sown." NKJ Mark 4:20 "But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred." NRS Mark 4:20 And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold." YLT Mark 4:20 'And these are they who on the good ground have been sown: who do hear the word, and receive, and do bear fruit, one thirty-fold, and one sixty, and one an hundred.' NAB Mark 4:20 But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold." NJB Mark 4:20 And there are those who have been sown in rich soil; they hear the word and accept it and yield a harvest, thirty and sixty and a hundredfold.' GWN Mark 4:20 Others are like seeds planted on good ground. They hear the word, accept it, and produce crops-thirty, sixty, or one hundred times as much as was planted." BBE Mark 4:20 And these are they who were planted on the good earth; such as give ear to the word, and take it into their hearts, and give fruit, thirty and sixty and a hundred times as much. which - Mk 4:8 Mt 13:23 Lu 8:15 Joh 15:4,5 Ro 7:4 Ga 5:22,23 Php 1:11 Col 1:10 1Th 4:1 2Pe 1:8 a hundred - Ge 26:12 Mark 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 13:23+ “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.” Luke 8:15+ “But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. GOOD SOIL BEARS A BOUNTIFUL HARVEST And those are the ones on whom seed was sown on the good soil - Adrian Rogers reviews the soils "In the first place, there was no reception of the seed. In the second place, there was no root for the seed. In the third place, there was no room for the seed. But in the fourth place, there was no resistance to the seed. This is the good soil." (Ibid) Good (soil) (2570)(kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. In the parallel passage in Luke 8:15, the soil is synonymous with the heart and Jesus says both are kalos. And they hear the word and accept it - Accept is paradechomai in the present tense indicating they continually accept the Word deliberately, willingly, favorably, readily. Accept is in the reflexive middle voice indicating they take the Word to themselves personalizing the Word of the Gospel. In essence this person "Puts out the welcome mat" for the Gospel. Matthew adds "this is the man who hears the word and understands it." (Mt 13:23+). The word understands is suniemi in the present tense (continually understands) and literally means to bring together. Jesus uses it figuratively meaning this man is able to "piece together" the puzzle of the Gospel (such as [1] you are a sinner, [2] you need a Savior, [3] you must repent and receive/believe Jesus. See Romans Road to Salvation). Luke adds that they "have heard the word in an honest and good heart and hold it fast." Hold fast is katecho in the present tense and active voice (volitional choice, decision of our will) signifying that holding fast to the truth of the Gospel is to be the continual choice of one's will! Notice also that one's continually holding fast to the Word of the Gospel is evidence that God's Spirit is continually holding onto us. This "dual dynamic" emphasizes the mysterious juxtaposition of divine sovereignty and human responsibility, God's part, our part! We continually choose to hold fast to the Gospel because the Spirit continually enables us to make the choice to hold fast (see Php 2:13NLT+). Combining the three synoptic accounts, we learn that the good soil hears the good word of the Gospel, gladly accepts it and fully understands it. Accept (3858)(paradechomai from para = from, beside, near + dechomai = accept deliberately and readily) means literally to receive or accept near or beside and then to accept deliberately, willingly, favorably and readily. In the present context it means to come to believe the Word, the Gospel, to be true and to respond accordingly. And bear fruit, thirty, sixty, and a hundredfold - Luke adds that these "bear fruit with perseverance." Thus perseverance is the condition in which we are enabled by the Holy Spirit to bear fruit, this fruit bearing serving to prove that we are genuine saints! Stated another way, a saint without fruit ain't! That is to say, a person who professes to be a saint, but never bears fruit "ain't a saint," bad grammar, but accurate theology! THOUGHT - Those figures represent yields of 3,000, 6,000, and 10,000 percent! Usually the yields were less than eightfold, and a crop that produced tenfold would have been extraordinary. But here God speaks of supernatural fruit not natural fruit. This should get us excited, for this fruit is not necessarily harvested on this earth, but it will be harvested in Heaven and it will remain or endure eternally (cf Jn 15:16)! Mark it down beloved, when we sow the Gospel, it goes forth empowered by the Spirit of God and the results are supernatural, even "far more abundantly beyond all that we ask or think, according to the power (THE SPIRIT) that (WHO) works within us." (Eph 3:20+). What is the upshot? Sow the Gospel seed today while it is still called today, "night is coming when no one can work." (Jn 9:4) Redeem the Time for eternity, for the glory of the Lord! Bear fruit (2592)(karpophoreo from karpos = fruit, produce + phero = bear, bring) literally means to bring forth fruit, to be fertile, productive. It is used figuratively to refer to bringing forth deeds or works (fruit). Also in synoptic accounts of parable of the soils - Mt 13:23, Lk 8:15. Used in the a parable found only in Mark - Mk 4:28.
Marcos 4
Phillips writes that "These words were addressed to the disciples, those who were not smitten with the general blindness. They should have been able to understand the parable of the sower. It was the simplest of all of the mystery parables. But they were still learners and failed to grasp many things. The fact, for instance, that the Lord must die by crucifixion and that He must be buried and rise again was quite beyond their grasp in those days. Peter was horrified when the Lord first declared that He was going to the cross, and he objected strenuously (Matt. 16:21-23). He did not conceive a Messiah acting thus, especially not One who could command the very forces of nature! Later, the Lord would open the eyes of their understanding so that they would comprehend all of His teachings (Luke 24:44-45; John 20:9, 22). At this point in their spiritual education, however, the deeper meaning of the parable of the sower escaped them. So the Lord explained it to them." (Exploring Mark) Parables (3850) see above on parabole Mark 4:14 “The sower sows the word. NET Mark 4:14 The sower sows the word. GNT Mark 4:14 ὁ σπείρων τὸν λόγον σπείρει. NLT Mark 4:14 The farmer plants seed by taking God's word to others. KJV Mark 4:14 The sower soweth the word. ESV Mark 4:14 The sower sows the word. NIV Mark 4:14 The farmer sows the word. ASV Mark 4:14 The sower soweth the word. CSB Mark 4:14 The sower sows the word. NKJ Mark 4:14 "The sower sows the word. NRS Mark 4:14 The sower sows the word. YLT Mark 4:14 He who is sowing doth sow the word; NAB Mark 4:14 The sower sows the word. NJB Mark 4:14 What the sower is sowing is the word. GWN Mark 4:14 "The farmer plants the word. BBE Mark 4:14 The seed is the word. sower - Mk 4:3 Isa 32:20 Mt 13:19,37 Lu 8:11 the word - Mk 2:2 Col 1:5,6 1Pe 1:23-25 Mark 4 Resources - Multiple Sermons and Commentaries ARE YOU A SOWER OF THE WORD? The sower sows the word - The sower is whoever sows the word. And this should ideally be everyone who is a follower of Christ. We who are now saved eternally should be motivated and have a passionate desire so sow the word, the seed of the Gospel of Christ (Ro 15:19+. 2 Cor 2:12, 9:13, 10:14, Php 1:27, 1 Th 3:2). Note that sows is in the present tense signifying the sower continually sows the word. Luke's parallel tells us that "the seed is the word of God." (Lk 8:11+). Phillips adds that "The seed symbolized the Word of God. The sower, in the first instance, was the Son of God. Subsequently, the servants of God became sowers. The gospel is told forth, the Good News is scattered far and wide within the hearing of all kinds of people. We do not manufacture seed; God provides it. It contains the secret of life, and it reproduces after its kind. God makes Himself responsible for the mysterious and complex process whereby a seed germinates in the soil and grows and for the way the Word of God germinates in a human heart. Our responsibility is to sow the seed." (Ibid) Peter describes the life changing potential of the the word writing to the believers scattered as aliens (1 Pe 1:1+) explaining "for you have been born again not of SEED which is perishable but imperishable, that is, through the living and enduring WORD OF GOD. For, “ALL FLESH IS LIKE GRASS, AND ALL ITS GLORY LIKE THE FLOWER OF GRASS. THE GRASS WITHERS, AND THE FLOWER FALLS OFF, BUT THE WORD OF THE LORD ENDURES FOREVER.” And this is THE WORD which was preached to you. (1 Pe 1:23-25+) Paul describes the inherent, intrinsic power of the WORD writing to the Colossians "because of the hope laid up for you in heaven, of which you previously heard in the WORD OF TRUTH, THE GOSPEL which has come to you (BY THE SOWER!), just as in all the world also it (THE WORD) is constantly bearing fruit and increasing, even as it (THE WORD) has been doing in you also since the day you heard of it (THE WORD) and understood the grace of God in truth (Col 1:5,6+). Mark 4:15 “These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. NET Mark 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan comes and snatches the word that was sown in them. GNT Mark 4:15 οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδόν· ὅπου σπείρεται ὁ λόγος καὶ ὅταν ἀκούσωσιν, εὐθὺς ἔρχεται ὁ Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς. NLT Mark 4:15 The seed that fell on the footpath represents those who hear the message, only to have Satan come at once and take it away. KJV Mark 4:15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. ESV Mark 4:15 And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. NIV Mark 4:15 Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. ASV Mark 4:15 And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. CSB Mark 4:15 These are the ones along the path where the word is sown: when they hear, immediately Satan comes and takes away the word sown in them. NKJ Mark 4:15 "And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts. NRS Mark 4:15 These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. YLT Mark 4:15 and these are they by the way where the word is sown: and whenever they may hear, immediately cometh the Adversary, and he taketh away the word that hath been sown in their hearts. NAB Mark 4:15 These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. NJB Mark 4:15 Those on the edge of the path where the word is sown are people who have no sooner heard it than Satan at once comes and carries away the word that was sown in them. GWN Mark 4:15 Some people are like seeds that were planted along the road. Whenever they hear the word, Satan comes at once and takes away the word that was planted in them. BBE Mark 4:15 And these are they by the wayside, where the word is planted; and when they have given ear, the Evil One comes straight away and takes away the word which has been planted in them. these - Mk 4:4 Ge 19:14 Isa 53:1 Mt 22:5 Lu 8:12 14:18,19 Ac 17:18-20,32 18:14-17 25:19,20 26:31,32 Heb 2:1 12:16 Satan - Job 1:6-12 Zec 3:1 Mt 13:19 Ac 5:3 2Co 2:11 4:3,4 2Th 2:9 1Pe 5:8 Rev 12:9 20:2,3,7,10 Mark 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 13:19+ “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. Luke 8:12+ “Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved. HARD SOIL A CALLOUS HEART Callous means made insensitive, having feelings or morals deadened, describing one who is emotionally hardened, insensitive; indifferent; unsympathetic. One might be discouraged by this soil, but remember this is a parable and it does not state that the soil cannot be altered by plowing, etc. THOUGHT - Many (most?) of us were "hard soil" until God got our attention and plowed our heart with adversity or affliction (as was the case in my late conversion at age 39). God is the ultimate Husbandman and He knows how to cultivate the conditions of the soil of His elect in order that they receive the Word implanted which is able to save their soul! And not only that but in Jeremiah, God reminds us about the power of His Word asking "Is not My Word like fire? And like a hammer which breaks the rock?" (Jer 23:29). So dear sower who has been frustrated by failure of results in a dear friend or loved one whose "soil" seems so hard for so long, for God is able to break the soil of their heart and penetrate it with His Gospel which has His inherent power (dunamis) (Ro 1:16+). So keep praying for the soil of their soul and keep sowing the Gospel seed as God's Spirit gives you opportunity to do so. My father prayed for me literally for 20 years before God's adversity plowed deep furrows in my heart for His Gospel seed (My Testimony to God's Grace). And then I prayed 20 years for my youngest son who was ensnared in opioid addiction almost to the point of death and God's Gospel penetrated his hard heart and saved him from addiction and gave him a new life in Christ. As Paul writes in Galatians "Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith." (Gal 6:9-10+) So pray and sow, pray and sow, pray and sow! Sow with a view to righteousness, Reap in accordance with kindness; Break up your fallow ground, For it is time to seek the LORD Until He comes to rain righteousness on you. These are the ones who are beside the road where the word is sown - Mk 4:4 says "as he was sowing, some seed fell beside the road, and the birds came and ate it up." This "soil" is a soul who is "beside the road" so to speak. And when they hear - They do hear the Word of the Kingdom, but they fail to immediate process what they hear which opens them to the quick, crafty work of the evil one.
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Phillips comments "We see it happen at every service. The moment the benediction is given, there is a buzz of conversation, and what was said in the sermon is forgotten. By the time we get to the car, the conversation has turned to lunch or the size of Mrs. Baldy's hat or whether to go for a drive. In any case, the seed is gone. The word wayside also provides a clue. The wayside is a place where people come and go, where there is constant movement. Traffic passes by there all of the time. The ebb and flow of the multitudes, bent on business or pleasure, keeps the ground hard and packed so that the enemy can snatch away the seed. Satan and his companion "powers of the air" have great success in such places." (Ibid)
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Phillips writes that "There was just enough soil to give promise but not enough to give performance. What is depicted for us here is mere profession of faith rather than true possession of Christ. People who exhibit this kind of response to the gospel often have only an emotional experience of some sort. Sometimes people give only an intellectual assent to the truth. In neither case is there more than a superficial stirring of the soul. The condition described is illustrated in the case of Orpah. Both Ruth and Orpah initially responded to Naomi's testimony. However, as soon as Orpah was confronted with the hard facts involved, she went back on her profession and returned to Moab (read Ru 1:14-15+). Ruth went all of the way. "Two walked the aisle," so to speak, "but there was only one wedding. (read Ru 1:16-17+)" (Ibid) Who, when they hear the word - These people hear the Word of God, the Gospel. They are not inattentive or asleep when the Word is preached, spoken or taught. They have their antennae up and tuned to the "FM Band" and hear the Gospel broadcast on that band.
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Phillips comments that "High pressure evangelism often produces this kind of shallow "conversion." Professions of faith are unsubstantial and worthless. People who respond to the gospel on this level have awakened souls, but they are not regenerated in spirit." (Ibid) Spurgeon on no root - And then there was a third defect: the secret part of their religion was a failure. The seed on the stony ground did not fail in the sprouting, nor in the blade which appeared above; but it had no root. If you were to trace scale professors home, you would find no secret prayer. Let that word go through this congregation, if there are any of you living in the neglect of secret prayer. No secret prayer, no secret reading of the Word of God, no chewing of it to get the essence and the juice out of it, no vital contact with Christ in private, no communion of the soul in secret with the living God! This is a deadly sign! They were at the public meeting; they were fussy enough upon committees; they could be first and foremost if there were any singing to be done, or if there were any preaching required; but oh, the secret prayer, the secret living with God, the soul-searching, the trying of the reins to see whether they were right or wrong — they had given this all up. Taking it for granted that they must be right because they have a sort of faith, they look upon every question as to their safety as so much unbelief, and the work of Satan, and so they wrap themselves up in their delusions. They think they must be the people of God because they profess themselves to be such, but they have never looked for the fruit which must be borne by every blanch of the true vine. (The Seed Upon the Stony Ground) But are only temporary - Only temporary is the key to interpretation for it means they had their experience for a season, but as the heat of summer goes into fall which then into the cold winter, so too their experience eventually becomes "cold." The "chill winds" of affliction and persecution speed up the process! Luke adds that the rocky soil hearts "believe (pisteuo) for a while, and in time of temptation fall away." The key in this Luke passage is for a while. No true believer believes just for a while. To be sure, the faith of most believers (yours truly included) will wax and wane over time. There are times in my Christian walk where I honestly have asked "Am I even saved?" Perhaps you can identify with those doubting times. But our faith never drops to zero. It never completely fails, even though it may feel like it has failed during those "down times." So what is the upshot of this phrase believe for a while? What Jesus is describing a quality of belief which falls short of saving belief. These are not those who truly believed and then lose their salvation. That is not what Jesus is saying. He is saying the root (their faith) never went deep enough into the soil of their heart to bring about genuine regeneration. In fact more literally Jesus said they did not even have a root! It is impossible for a plant to live if it has no root system! And the same applies to a "plant" who says he or she is a believer but has no saving faith! Stated another way, Jesus is indicating that there is a faith which one can demonstrate that falls short of faith that truly saves. John gives an example in 1 John 2:19+ writing that "They went out from us, but they were not really of us; for if they had been of us (IF THEY HAD BEEN GENUINE DISCIPLES), they would have remained with us; but they went out, so that it would be shown that they all are not of us. (THEIR GOING OUT PROVED THAT THEY WERE NOT GENUINE JUST AS JESUS DESCRIBES HERE IN Luke 8:13+). ESV Study Bible on they believe for a while - A few interpreters (Ed: E.g., Dr Thomas Constable) think this is saving faith because these people “believe,” and though they “fall away” (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is temporary, merely intellectual “faith” (cf. James 2:17) that is not saving faith, for these plants [1] have no root (see Mark 4:17), [2] they bear no fruit, and [3] they do not persevere but last only for a while (on perseverance, see John 6:40; Ro 8:29; 8:30; 2 Ti 2:11-13; Jude 1:21). (Ed: Notice the ESV note lists 3 very specific markers [1-3] strongly supporting this soil is not an example of a true believer. If there were no markers of true belief, anyone could say they believe and live the rest of their life like the devil, fully convinced when they died, they would wake up in heaven. This type of "gospel" disparages the cost paid by Jesus' precious blood to procure a salvation that was powerful enough and efficacious enough to take a man out of darkness and transfer them to the Kingdom of light [Col 1:13-14, Acts 26:18]. To think that such a person would or could go back permanently into the kingdom of darkness and still be a citizen of the kingdom of light is totally illogical!) NIV Study Bible - They believe for a while. This kind of belief is superficial and does not save. It is similar to what James calls "dead" (Jas 2:17,26) or "useless" faith (Jas 2:20) Temporary (passing)(4340)(proskairos from pros = for, toward + kairos = an opportune time) means literally for a season and just like a season comes and goes, so proskairos conveys that sense (passing). The idea is that something lasts for only for a short or limited time (= temporary, transient). Proskairos is essentially the diametric opposite of eternal or everlasting. Mt 13:21 and Mk 4:17 describe the stony heart hearers as only temporary. The other two (of the 4) NT uses describe "things which are seen are temporal, but the things which are not seen are eternal." (2 Cor 4:18+). The writer of Hebrews describes Moses "choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin." (Heb 11:25+). Notice the effect of ill-treatment on the faith of Moses? He endure or persevered, which is always a mark of genuine, saving faith. None will get to heaven without being tried on the road. There is not a fragment of gold in all God’s temple but what has passed through the fire. Untried faith is no faith, untried grace is no grace. - C H Spurgeon Then, when affliction or persecution arises because of the word - Notice the word is not "if" but "when" because affliction will come! Jesus explains that these individual were suffering affliction and persecution because they had begun to believe the Word of God. Sometimes this suffering is verbal and other times (especially in countries closed to the Gospel) it is physical. The effect of either was to drive this person away from the Gospel. Affliction (2347)(thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on a man. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together olives in a press in order to extract the oil and of squeezing grapes to extract the juice. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. Thlipsis thus refers not to mild discomfort but to great difficulty. Figuratively thlipsis pictures one being "crushed" by intense pressure, difficult circumstances, suffering or trouble pressing upon them from without. Persecution (1375)(diogmos from dioko = to chase, to pursue) literally refers to a chase or pursuit and figuratively means to put to flight or to pursue with repeated acts of enmity. To persecute is to to harass in a manner designed to injure, vex, grieve, or afflict. QUICKLY GREEN QUICKLY GONE! Immediately they fall away - Here today and gone tomorrow! These stony heart hearers are "scandalized" by the Word. In English word scandalized means struck with disgust or revulsion. They turn away quickly from the Word. It is notable that fall away is in the present tense indicating this was their continual state. These are not believers who fell away for a while, but those who continued to fall away.
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Phillips adds that "This time the soil was deep enough and fertile enough, but it was also full of thorns. Thorns are the very emblems of the curse (Gen. 3:17-18). They need no cultivation, they like the soil, they are plants of hardy growth, and they choke out the good seed. The Adamic nature produces an abundant, perennial crop of weeds, things that prevent the gospel from bearing fruit, even though it germinates in the heart and shows initial promise." (Ibid) Expositors says that “it fixes attention on the third type of hearers as calling for special notice. They are such as, lacking the thoughtlessness of the first and the shallowness of the second class, and having some depth and earnestness, might be expected to be fruitful; a less common type and much more interesting.” Thorns (173)(akantha from ake = a point, edge) describes a thorn, prickle. In classical Greek akantha stands for the thornbush and then for all thorns, including any prickling or stinging needle associated with plants, animals, or fish. In a figurative sense it could refer to a “stinging” question. John writes "And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him." In the famous use in Genesis God curses the land because of Adam's sin declaring "Both thorns and thistles it shall grow for you; And you will eat the plants of the field." How interesting that the same word associated with the curse in Genesis 3 is associated with the One Who became a curse for us, wearing a crown of thorns! Jesus wore a "crown of thorns" for believers who will one day cast their own crowns to the King of kings! Akantha - 14x in 11v - Matt. 7:16; Matt. 13:7; Matt. 13:22; Matt. 27:29; Mk. 4:7; Mk. 4:18; Lk. 6:44; Lk. 8:7; Lk. 8:14; Jn. 19:2; Heb. 6:8. Gilbrant - The Septuagint employs akantha with both the literal and figurative senses. In Genesis 3:18 the literal and figurative senses are combined: As a result of the curse, the ground will produce thorns and thistles. In other instances the term depicts the difficulties and affliction caused by unfaithfulness (Hosea 9:6) or it may connote enemies of the righteous. Surprisingly God chose to reveal himself to Moses in a thornbush, and He was called “he who lived in the thornbush” (Exodus 3:2-4, NIV translates simply “bush”; the Septuagint does not read akantha here). (Complete Biblical Library Greek-English Dictionary) Uses in Septuagint (Lxx) - Ge. 3:18; Exod. 22:6; Jdg. 8:7; Jdg. 8:16; 2 Sam. 23:6; Ps. 32:4; Ps. 58:9; Ps. 118:12; Prov. 15:19; Prov. 26:9; Eccl. 7:6; Cant. 2:2; Isa. 5:2; Isa. 5:4; Isa. 5:6; Isa. 7:23; Isa. 7:24; Isa. 7:25; Isa. 32:13; Isa. 33:12; Jer. 4:3; Jer. 12:13; Ezek. 28:24; Hos. 9:6; Hos. 10:8; These are the ones who have heard the word - Again the Word is clearly heard and there is nothing said about how effective or charismatic the speaker of the Word was. The major variable is the soil of the the heart of the hearer. Excerpt from My All in All - Robert J
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Phillips - The parable about life is now followed by a parable about light. A candle is a remarkable invention. It is a simple instrument for dispelling darkness. Darkness, with all of its power to frighten and bewilder, is no match for the light. The faintest gleam will dispel darkness. The function of a candle is to provide the light that dispels the darkness. A candle does that at great expense to itself. It has to give itself up to the flame and be consumed. In the spiritual realm, the Lord Jesus is the Light that dispels the darkness. The light that He brings has been provided at infinite cost. When we come to Him, He kindles that light in us-which brings us to the point of His parable. The fact that we are now light bearers means that we, too, must pay the price of shining. Our light is not to be hidden. It is to be placed where it will be seen of men. Many people hate and resent the light and will try to extinguish it. On the other hand, many other people will be drawn to it. The light itself is the miracle; we are just candles. (Exploring Mark) Steven
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Phillips - Again the Lord's challenge rings forth. He has used these very words before (Mk 4:9). It is a phrase often repeated. In writing from glory to the seven churches of Asia, the Lord uses the expression over and over again (Rev. 2-3). Shakespeare borrowed the expression and used it in a different form when recounting Mark Anthony's speech to the Romans attending Caesar's funeral: "Friends, Romans and countrymen, lend me your ears." The words are a challenge to us to pay attention to what is being said. That is important when listening to any communication. When the speaker is God, it is vital. Avery Willis - The simplest way to receive the Word is to hear it. Even a child or a person who cannot read can hear the Bible. "If anyone has ears to hear, let him hear" (Mark 4:23). "Faith comes from hearing the message, and the message is heard through the word of Christ" (Rom. 10:17). Matthew 13:3-23 lists four kinds of hearers of the Word: the apathetic hearer who hears the Word but is not prepared to receive and understand it (v. 19); the superficial hearer who receives the Word temporarily but does not let it take root in the heart (vv. 20, 21); the preoccupied hearer who receives the Word but lets the worries of this world and the desire for other things choke it out (v. 22); and the reproducing hearer who receives the Word, understands it, bears fruit, and brings forth results (v. 23). (Master Life) Analysis of Mark 4:21-23 by Irving Jensen (Mark - Do it Yourself) SETTING This passage continues Mark’s reporting of selected parables of Jesus. The setting is still that of Mark 4:10, which reports Jesus as alone with “His followers, along with the twelve [who are] asking Him about the parables.” 1. What two words of verse 22 answer to the parable word, “lampstand”? 2. What is the main point of this parable? Apply this to teaching by parables, since that is the context of the paragraph. Vance Havner - Are You Listening? Speak; for thy servant heareth. I Samuel 3:10. He that hath ears to hear, let him hear. Matthew 11:15. He that hath an ear, let him hear. Revelation 2:7. It is an oft-recurring word from our Lord, found throughout the Gospels—"He that hath ears to hear..." Some have ears—period! Samuel was listening—and God spoke. God has much to say today, but we have "ears to hear, and hear not" (Ezek. 12:2). Some stop their ears (Acts 7:57). Some turn their ears from the truth (2Ti 4:4). Some have itching ears (2Ti 4:3). Are you tuned in on God? It is said that John Burroughs, the naturalist, could walk along a noisy street and overhear a cricket in the hedge. His ear was tuned to the little voices of nature. You can make your way through the hubbub and still keep in touch with heaven. Samuel was listening. The boy who listens for God to speak will hear Him, for God is looking for such boys. God's men have been men of a double resolve: "I will hear what God the Lord will speak" (Ps. 85:8); and then, "What the Lord saith unto me, that will I speak" (1Ki 22:14). Related Resource: ARE YOU LISTENING? What are some Bible verses about listening? | GotQuestions.org Vance Havner - A lot of Sunday-morning Christians, who want to sit with folded hands and listen to a mild discourse on the Teacher of Galilee, need to be aroused from their stupor by a vision of the flaming Christ of the Candlesticks. Eight times in these messages to the churches He says, "He that hath an ear, let him hear." Eight times in the Gospels He says, "He that hath ears to hear, let him hear." Some of us have ears ... period. "Hearing we hear not." We sit at church looking but not listening. God grant us ears to hear what the Spirit is saying to the churches! And eyes to behold the Lord of the Lampstands bidding us "Repent ... or else!" Vance Havner - Learn How to Listen We spend much time and money learning how to speak when we need to learn how to listen. "... hearing they hear not" (Matt. 13:13). "... if any man hear my words" (John 12:47). "He that hath ears, let him hear" (Mark 4:9). After all, we have two ears to hear with and only one mouth to speak with—thank the Lord! QUESTION - What did Jesus mean when He said, “He who has ears to hear”? ANSWER - In the Gospels, Jesus speaks of those who have “ears to hear” at the end of a difficult saying or parable (e.g., Matthew 11:15; Mark 4:9, 23). Who is “he who has ears to hear”? Better yet, who is “he who has ears”? Ears are a feature shared by all of humanity—to not have ears would be an unnatural occurrence. Therefore, when Jesus addresses those who have ears, He refers to all who have been given His words—no matter their age, ethnicity, language, or status. But there is a difference between having ears and having “ears to hear.” Jesus’ parable of the sower and the seed contrasts types of hearers: those who let the Word of God pass straight through their ears and those who truly listen and seek understanding (Mark 4:13–20). Some hear the Word, yet they do not allow it to take root because the seduction of worldly pleasures and comfort overcomes them. Others end up rejecting the Word because of persecution or trials. Others hear the Word and open themselves to understand and accept it so that it transforms them. Those who have “ears to hear” allow the Word to bear fruit to the glory of God. It is up to the hearer to decide whether to take the Word seriously and pursue understanding; only a few are willing—the rest have ears, but they do not have “ears to hear” (Matthew 7:13–14, 24–27). Whenever Jesus says, “He who has ears to hear, let him hear,” He is calling for people to pay careful heed. It’s another way of saying, “Listen up! Pay close attention!” Speaking in parables was one way in which Jesus sought to gain the attention of the crowds —people love stories, and the parables depicted events and characters with which they could readily relate. But unless they were willing to tune out other distractions and come to Jesus to understand the meaning of His preaching, His words would be only empty stories. They needed more than ears, however keen they were; they needed ears to hear. When asked by His disciples why He was speaking to the crowds in parables, Jesus refers to Isaiah 6, which speaks of people who have eyes and ears, yet who have hardened their hearts and chosen to ignore the Word of the Lord (Matthew 13:10–15; cf. Isaiah 6:8–10). Part of the judgment on those who refuse to believe is that they will eventually lose their opportunity to believe: “Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them” (Matthew 13:12; cf. Romans 1:18–32). A similar phrase is found in Revelation in each of the seven letters to the churches: “Whoever has ears, let them hear what the Spirit says to the churches” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22). And in Revelation 13:9, immediately following a description of the Antichrist, we read, “Whoever has ears, let them hear.” The readers of Revelation are called upon to pay close attention and seek God’s wisdom concerning what’s written. Who is “he who has ears”? The simple answer: all people who have been or are being given the words of God. Like the parables’ original audience, we must also “Listen up! Pay close attention!” Jesus’ simple request is that we use our God-given faculties (eyes to see, ears to hear) to tune in to His words (John 10:27 –28; Mark 4:24; Revelation 3:20). “For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open” (Mark 4:22). Seeking God’s truth takes energy and focus; it takes a willingness to be challenged and changed. While the way of God’s truth is not the most convenient or fun path to take, we can be assured that it is the best one (John 1:4; 10:9; 14:6). And so He bids us, “Come” (Matthew 11:28 –30). Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare. Give ear and come to me; listen, that you may live. I will make an everlasting covenant with you, my faithful love promised to David. (Isaiah 55:1–3) GotQuestions.org Vance Havner - The Deaf Generation In Caesarea we saw an outdoor theatre, not an amphitheatre, but a semicircular stone auditorium. From the back row we could hear our leader speak in conversational tones from the platform. Moreover, he told us that a larger theatre in Ephesus that could hold twenty-four thousand was constructed centuries ago with the same marvelous acoustics. All this in a day when in my travels all over America I have had congregations of a hundred or so complain that they could not hear in a tiny church! Larger edifices wrestle continually with the problem. All our experts somehow cannot come up with the acoustics of antiquity! How many times have listeners in little auditoriums lamented that hearing was bad only a few yards from the pulpit! Could it be that we slaves of our own devices have become so accustomed to hearing aids of all sorts that we imagine we cannot hear without them? We limp on our crutches and if the amplifier does not work "hearing we hear not" (Matthew 13:13). Once I listened to the veteran evangelist, Gipsy Smith. He was a preacher of the old days and abhorred all new devices. I thought I could not hear him and when he asked if any of us were having trouble about it, I raised my hand. "You're not listening!" was his reply. Could it be that, conditioned as we are to mechanical aids, we just think we cannot hear the preacher? And of course those dear souls who come to church early to get a back seat could move up closer and fill that empty lumberyard of ten rows of seats right in front of the pulpit. But they never do, yet still insist that they cannot hear! "Ears that hear not." "He that hath ears to hear, let him hear" (Mark 4:9). Ears to hear! All of us are equipped with ears but hearing is another matter. We hear and we do not hear. Our ears catch vocal sounds emanating from the pulpit, but the message escapes us. We hear (after a fashion) what the minister says but our Lord said, "Let him hear what the Spirit saith..." (Revelation 2:7). Of course sometimes the preacher is not saying what the Spirit says and if we listened ever so well there would be no word from God. Or the trouble, may be not with the transmitter but with our receiver! There is a preparation to hear the sermon as well as a preparation to deliver the sermon. We live now in an ear-splitting age of amplified dissonance and some think the next generation will have to be equipped with hearing aids. The more our eardrums are bombarded with demonic waves of music (which is not music but only an excuse for not being able to make music), the deafer our souls will be. Something has gone wrong with our hearing—both physically and spiritually. We are not going to correct it by clever devices. We must get at the cause. We need to do something about how we hear as well as what we hear. There is famine of the hearing of the Word of God—a famine because in some quarters it is not being preached and in others because our ears are not tuned and trained to hear it. God grant us more Samuels who can say, "Speak, Lord, for thy servant heareth" (1 Samuel 3:9)! ILLUSTRATION OF EARS TO HEAR - The Battle of Britain was at its height. Night and day the enemy bombers flew in across the English Channel to unload their cargoes of death and destruction on the cities and villages below. The Royal Air Force had put up a magnificent fight. Sir Winston Churchill, in recounting later what the world owed to that valiant group of men who flew their battered Hurricanes and Spitfires against incalculable odds, declared, "Never before in the field of human conflict have so many owed so much to so few." In one lonely RAF outpost, a group of fighter pilots was gathered in the mess hall. It was a scene often repeated in those days. The men were worn out with fatigue, they were dirty and disheveled, their eyes were bleary, and beards sprouted on their chins. They were snatching a moment's relaxation before climbing the skies again to fight off more of the Nazi airwolves. Suddenly a buzzer sounded, and a voice came over the intercom from the operations room. "Bandits at fifteen thousand feet over P25. Over!" At once the pilots were on their feet and racing for the runways. Pausing on his way, the squadron leader barked back into the intercom one short reply: "Message received and understood." Joseph Parker - "If any man have ears." - This is a common expression in the Scriptures. "He that hath ears to hear, let him hear what the Spirit saith unto the churches." The text says, "If any man have ears." All men have ears, but that is not the meaning of this particular text. He must not only have ears, he must have ears to hear, ears that can hear, and that do hear. It is not enough to have the sense of hearing, it must be put into exercise, and it must be kept at the highest point of attention. Many persons have ears who never hear anything worth hearing. You cannot hear unless you listen. If you were in earnest you would listen—are you? Do not leave all the work upon the preacher: meet him half-way, give him your attention, and he cannot fail; his message is such as to protect him from failure, but he cannot do many mighty works among you if you shut the door of your ear. Take a thousand men listening to a sermon; probably not one in ten hears the sermon as the preacher meant it to be heard. Every man hears a voice, a sound, a noise—he hears one sentence following another; but that inner music which seeks the soul in its loneliness, to heal it with the love and hope of God, who hears in its ineffable meaning and its sweet benediction! Nor is this much to be wondered at. Consider how the ear has been treated all the week. Do not condemn the ear unheard. Let it plead its own cause, and it will mitigate the harshness of our judgment. "All the week long," says the ear, "I have heard nothing throughout the day but the clang of money, the tumult of bargaining, the uproar of commerce, the clamour of selfish controversy; and at night I have heard nothing but gossip, and twaddle, and childish remarks on childish topics—I cannot easily liberate myself from these degradations, and listen to words most ghostly and to gospels that seem to come from other worlds. Have patience with me, for I need awakening first out of an entangled and troubled dream." Verily there is sense in that fair speech; then it should have due weight. But the sense of the speech imposes a corresponding responsibility upon the speaker. We should prepare ourselves to hear the Divine voice. The reader of an immortal play asks, and asks in reason, that the audience should be seated ten minutes before the reading begins. It is a sensible stipulation. Shall I be unjust if I ask that my friends should be an hour with God before coming to hear the public proclamation of his word? Is it decent that we should wait on Shakespeare and leave the Eternal to wait on us? The ear should have a little prayer all its own. I will teach it one: "Lord, still the waves that are heaving and foaming in me, or I shall miss all that is tenderest in the music of thy voice. Quiet the mean noises which fill me with a worldly din, and let me hear the words, every one of them, which will bless the life. Circumcise me: yea, put thy sharp knife upon me, thou God of the circumcision, and make me hear. Then speak, Lord, for thy servant heareth." There would be no poor sermons if we came thus; we should be all ATTENTION. As a matter of fact, how does the case stand? What was the last word you spoke at the door? Some mean word about the cold wind, some poor little narrow word of criticism upon a neighbour's reputation, some childish remark upon a puerile topic, chaffer and chatter, and hollowness, and nothing, and then rushing in you sing, "Holy, holy, holy, Lord God of hosts." It cannot be done; such miracles are beyond your power. Can you be draggling your wings in the mud this moment, and in the flash of an eye spreading them out in the sun? Then say not that the age of miracles is past! I cannot do it. I must have time. I must think and pray, and then the banquet is always more than enough, abundant to redundance, the lavish generosity of God! That I am not speaking unjustly of the ear, I may refer to your own proverb, "Believe nothing you hear." Why? Because you do not hear it. The first man did not hear it: he twisted it; in passing through his corkscrew hearing, the straight line got a twist, and he never can straighten it out. So it has come down to him a marvellous story, a wondrous narrative of self-contradiction, utter and palpable absurdity. Then men say, "I thought he said so and so; I understood him to mean thus and thus; O, I beg pardon, I did not catch then what he said." And out of such foul springs do the streams of conversation rise, carrying their mud with them all through the acreage of our social economy. Thus we tell lies without lying; we are carriers of falsehood, though we never mean to be untrue. How is this? Because we do not hear. The ear is preoccupied; invisible speakers are addressing it, lovers unseen are soliciting its attention, or it is asleep or on a journey, or under a spell. Hardly a man in this congregation can listen. It takes a Judge to listen. How the Judges do listen! We are buying and selling all the time the man is preaching; yea, we are doing a little business in the middle of his prayer! To listen—who can do it? God knew this, and therefore again and again he says, "He that hath an ear to hear, let him hear what the Spirit saith unto the churches." "If any man have ears to hear, let him hear." Who would attempt to deliver a message to a man asleep, or propose to speak to a man a mile off? There are men in this house who are just now three thousand miles away! Many a message has been lost because the speaker has not first roused the attention of his hearers. There is a man standing a little averted from you—his back is partly towards you—he is engaged in doing something, and you say, "Bring me three volumes of the 'Family Magazine,' John." He hears his own name at last, and says, "Sir?" Poor rhetorician thou! That was beginning at the wrong end. You should have said, "JOHN! Bring me three volumes of the 'Family Magazine' out of the library." "Yes, sir." See? Is that in the Bible? Every word of it—as to purpose and philosophy. How does God speak? First, attention. "Moses, Moses," and he said, "Here am I." "Samuel, Samuel." "Speak, Lord, for thy servant heareth." "O earth, earth, hear the word of the Lord." There is a science herein; study it, speaker and hearer. The first thing to be done is to compel the ear to listen for the right thing. When I enter the house of God, it is to hear the word of God. If I went to hear a professional elocutionist I should go to judge of the balance of his voice; I should look out for the colouring of his tones; I should measure the velocity and the weight of his articulation; I should make an elocutionary study of the man. But in going to hear God's preacher, I go to hear God's word, how I may be saved, redeemed, purified, and fitted for Divine uses in this world. I want to hear how I may get home again after many weary wanderings in stony places; I want to hear what Christ said about sin, and pain, and woe, and want, and pardon; I want to hear about those who have gone up, who cares for them, what do they, how near are they; I want to hear about the secret place where the light is pure and the rest is without shock, or pain, or dream. My soul being alive with expectation and aflame with hope, God will not disappoint it, or he will expunge from his own book the sweet promise 'Blessed are they that do hunger and thirst after righteousness, for they shall be filled." It is said that the manner of the speaker has a good deal to do with the attention of the hearer. That is true, but an earnest hearer will care very little about the manner if he is deeply interested in the matter itself. Just look at that company of men, and listen to that person with a long paper standing at the head of the table. He seems to have chronic bronchitis. How he chammers his words, how hoarsely he utters his sentences, how poor his enunciation! he calls a bush a bash, and a foot a fut. Listen to him and see how the people are all on the qui vive. What is the matter? He is reading a WILL, and every man in the company expects to get something. How choice they are about the elocution! They say to one another, "Rather a bad manner, don't you think? His manner is much against him, don't you think?" No, no. "What is there for me? and how much for me?" and they would go twenty times a day to hear that wheezy, asthmatic, non-elocutionist read a WILL, if they had any hope of getting anything out of it. Now I have a will; hear it:—"Blessed are the pure in heart, for they shall see God." That is your portion. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." That is yours. "Blessed are the meek, for they shall inherit the earth." Claim your inheritance and enjoy it! "Blessed are the merciful, for they shall obtain mercy." Take it all. Have you heard the will? Claim your property! You say that manner has a good deal to do with speaking. So it has. Let me remind you that manner has a good deal to do with hearing. Our Saviour is reported in the Gospel of Luke to have said, "Take heed, therefore, how ye hear." There is an art of hearing; attention is not without a science of its own. Hear for eternity, hear for your soul's good. Do you want to hear the gospel now? Then you shall. "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners." You hear that? "The blood of Jesus Christ, God's Son, cleanseth from all sin." "Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." "Ho, every one that thirsteth, come." Hear ye these words, or do they fall upon the cold ears of a dead soul? If you have heard these words you never can say again, long as you live, that you never heard the gospel! Yes, there is a manner of hearing. Some persons listen captiously—they go for the purpose, express, of finding fault and showing their own cleverness in pointing out the fault which they suppose they have found. "These are spots in your feasts of charity." Some listen critically. They will make a man an offender for a word. They will dwell upon non-essential points: they prefer the pleasure-ground of art to the entangled forests of nature, out of which you cut the navies of the world. "These are clouds without water." Some listen indifferently: they care not what is said, or who says it: the preacher sheds his blood in vain for them—they see not nor heed the living sacrifice; they know not what the passion costs. "These are trees twice dead," and will be "plucked up by the roots." When I was at Niagara I could not get a drink of water out of the cascade, not because there was so little water, but because there was so much. It is the worst place in the world to go for a glass of water, is the torrent of Niagara; it will drown both you and your glass! If there had been less, I could have got more. It is even so with some discourses. You do not get the benefit of them at the time, but down the river of the week, as far as about Wednesday, you can stoop and drink the quiet stream; the water that was shattered into foam by its infinite plunge is now healed and calmed like a redeemed life, and a mile down you may see your face reflected in the water that was snow a day since, silver foam making rainbows round the rocks—now it falls and quiets itself into a stream which makes glad the city of your life. The torrents of Chalmers are even now settling into quiet streams which many people are drinking with thankful gladness. Even as far down the Time-river as this, the torrents of puritan eloquence and theology are only just flowing at pace enough to be caught and used for the soul's drinking. Wondrous is this. Jesus Christ's speeches dazed the people at the time; they said, "He is mad;" and now these speeches, having taken their plunge like the Niagara cascade, are streams that make glad the city of God. "He that hath ears to hear, let him hear." "If any man have ears to hear, let him hear." "Take heed how ye hear." "Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man." Have you heard these things? If you say, "Yes, every word," then "Be ye DOERS of the word, and not hearers only." Mark 4:24 And He was saying to them, “Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides. NET Mark 4:24 And he said to them, "Take care about what you hear. The measure you use will be the measure you receive, and more will be added to you. GNT Mark 4:24 Καὶ ἔλεγεν αὐτοῖς, Βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ προστεθήσεται ὑμῖν. NLT Mark 4:24 Then he added, "Pay close attention to what you hear. The closer you listen, the more understanding you will be given-- and you will receive even more. KJV Mark 4:24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. ESV Mark 4:24 And he said to them, "Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. NIV Mark 4:24 "Consider carefully what you hear," he continued. "With the measure you use, it will be measured to you--and even more. ASV Mark 4:24 And he said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. CSB Mark 4:24 Then He said to them, "Pay attention to what you hear. By the measure you use, it will be measured and added to you. NKJ Mark 4:24 Then He said to them, "Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. NRS Mark 4:24 And he said to them, "Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. YLT Mark 4:24 And he said to them, 'Take heed what ye hear; in what measure ye measure, it shall be measured to you; and to you who hear it shall be added; NAB Mark 4:24 He also told them, "Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you. NJB Mark 4:24 He also said to them, 'Take notice of what you are hearing. The standard you use will be used for you -- and you will receive more besides; GWN Mark 4:24 He went on to say, "Pay attention to what you're listening to! Knowledge will be measured out to you by the measure of attention you give. This is the way knowledge increases. BBE Mark 4:24 And he said to them, Take care what you give ear to: in the same measure as you give you will get, and more will be given to you. Take care: Pr 19:27 Lu 8:18 Acts 17:11 Heb 2:1 1Jn 4:1 1 Pe 2:2 2 Pe 2:1-3 by your standard: Mt 7:2 Lu 6:37,38 2 Co 9:6 listen: Mk 9:7 Isa 55:3 Joh 5:25 Jn 10:16,27 Mark 4 Resources - Multiple Sermons and Commentaries Related Passages: Luke 8:18+ “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.” 2 Jn 1:8 Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. Luke 6:38+ “Give, and it will be given to you. They will pour into your lap a good measure–pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” 2 Corinthians 9:6 Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. PRINCIPLE OF RECIPROCITY This is the principle of reciprocity – we get out what we put in. Reciprocity is responding to a positive action with another positive action, rewarding in kind. Every time you receive God’s Word with eagerness,openness and obedience, God will give you more truth.This principle is summarized in Jesus conditional statement... “If anyone is willing to do His will (THE CONDITION = OBEDIENCE), (THE GIFT) he will know of the teaching, whether it is of God or whether I speak from Myself." (Jn 7:17) And He was saying to them, “Take care what you listen to - Who is them? Some say the multitudes, but others the disciples, which I favor. Jesus is calling for His hearers again to have listening ears (as in Mk 4:23). Irving Jensen - The command “Take care” (4:24) is the key to the remainder of the second paragraph. If a person listens attentively and accepts Jesus’ words, he will be given more teaching. And if he responds favorably to that, he will be given even more (Mk 4:25).
Marcos 4
Phillips - All is now up to God. He alone has the ultimate secret of life. The biologist can dissect the seed and expose and name its various parts. The geneticist can go even deeper into the structure of things and define the seed's genetic code. He can clone and produce identical plants. He can breed and produce hybrid plants. But if no life is there, it is all in vain. The law of biogenesis states, "There can be no life without antecedent life." Ultimately, all life comes from God. The most zealous believer can no more convert a soul than he could create a star. Life, especially spiritual life, remains a mystery. (Ibid) 'Not by might nor by power, but by My Spirit,’ says the LORD of hosts. -- Zechariah 4:6 And the seed sprouts and grows - Life goes on day after day, and yet God is simultaneously and independently mysteriously at work in the fields! The man is sleeping and despite doing no work, the seed still sprouts. Both sprouts and grows are in the present tense, indicating a continuous process, a process which has been set in motion. The seed has the inherent power to germinate, sprout and grow. What occurs mysteriously in nature in the soil, occurs just as mysteriously in a supernatural manner in the good soil of one's heart. The implication is that nothing can stop the Gospel seed from growing in the good heart. And in context Jesus is saying that the coming Kingdom of God is not dependent on human activity but on God's supernatural work. So then neither the one who plants nor the one who waters is anything, but God who causes the growth. -- 1 Corinthians 3:7 how, he himself does not know - More literally "How, he knows not." How does the seed sprout and grow. The man did not cause the seed to grow and did not fully understand how the seed sprouted and grew. This emphasizes the marvel of the seed sprouting independent of other variables. A T
Marcos 4
Phillips - Now it's up to the farmer again. God works the miracle of creating a crop, but now it is the farmer's responsibility to reap and conserve the harvest. God does not do for us what we can do for ourselves. The law of growth operates in the spiritual realm. We can sow the seed of Scripture but, after that, it is up to the Spirit of God. He causes the seed to germinate. He superintends the various stages of its growth. We can water it with our tears and prayers, but we can no more force spiritual growth than we can arrange for a plant to grow. But we can reap the harvest when the process is complete and anticipate a reward at the judgment seat of Christ for playing our little part both in the sowing end and the mowing end of things. Paul Apple - So there is an immediate harvest that is available to be reaped right now … but this picture points toward the eschatological harvest when the kingdom of God will be fully developed Grant Osborne - The detailed description of the sowing and the step-by-step growth of the plant (the stalk, the head [the grain appearing], the full kernel [the ripe grain ready for harvest]) means that every stage of the proclamation of the gospel is sovereignly controlled and guaranteed by God. This does not mean that God’s people can stand by and do nothing. In the action of the farmer the saints are part of the process. The point is that we sow the seed and wait for God, who superintends the process, to produce the harvest. “I planted the seed, Apollos watered it, but God has been making it grow” (1 Cor. 3:6). (Teach the Text Commentary Series – Mark) POSB - Spiritual Growth: the growth is consummated and harvested. The fruit does ripen; the day does come when the corn is fully grown and is ready to be harvested. This can mean at least two things.1. The believer’s sowing does bear fruit. Jesus does honor His Word, and it never returns to Him void. The believer can rest assured of reaping some harvest.What an encouragement to believers! How we should be challenged to work and work for our Lord! We are assured of results before we ever labor. God assures that fruit will be borne. (Gal 6:8-9, Jn 4:35-36, Isaiah 55:11, Hos 10:12). 2. The believer himself is harvested, taken on to heaven when his growth is completed. When the believer has done all that God wills for him or all that he is going to do, God then escorts the believer home forever. H.