Deeper Commentary

4:1 And again he began to teach by the sea side. There gathered to him a very great crowd- "Gathered together" is the Greek sunago from whence 'synagogue'. The idea is that there in the open air, on the sea shore, and not in a building, was the synagogue- with the Lord as rabbi, sitting in a fishing boat to teach whilst the audience stood instead of sitting (as they did in a Jewish synagogue, James 2:2,3). The whole scene is a radical inversion of orthodox Jewish values and culture. The true synagogue was now in the open air, and beyond the imagination, frames and culture of orthodox religion.

The Gospel records give more information about the day on which Christ told the sower parable than concerning almost any other in his ministry, with the exception of the crucifixion (compare Mt. 12:22-13:23; Lk. 11:27; Mk. 4:10). Various types of people heard his words; the immediate context in Mt. 13:2 is that "great multitudes were gathered together unto him". The parable of the differing types of ground which were for the most part unresponsive to the seed therefore refer to the various reception given to Christ's sowing when he first "went forth to sow" in his ministry.

So he entered into a boat and sat in the sea, and all the crowd were gathered along the shore- Of course He didn’t literally sit in the sea. But this is how it would have appeared to a spectator sitting on the grassy hillside, hearing Jesus’ voice clearly from a great distance because of the natural amphitheatre provided by the topography. In this case, the Spirit adopts this perspective in order to invite us to take our place on that same hillside, as it were, beholding the Lord Jesus in the middle distance, looking as if He were sitting in the sea. Perhaps the record is implying that listeners were so transfixed by the words and person of Jesus that they stopped seeing the boat and only saw Jesus, giving the picture of a magnetic man with gripping words sitting in the sea teaching a spellbound audience. There’s another example of this kind of thing in Jud. 4:5: “The mountains melted [‘flowed’, AV mg.]” – to a distant onlooker, the water flowing down the mountains gave the impression that they themselves were melting; not, of course, that they actually were.

Think about how Mark speaks of Jesus "sitting in the sea" teaching the people on the shore. All else was irrelevant- even the boat He was in. The focus is so zoomed in on the person of Jesus. And Paul in his more 'academic' approach sees  Jesus as the very core of the whole cosmos, the reason for everything in the whole of existence.

As noted on 3:9,10, an offshore boat was required because of the huge press upon the Lord in order to get a miracle. In order to get the people to listen to Him, it must have been necessary for Him to ignore human need for the time being and not do any more miracles- in order that His word might be spread. This was His priority, far more than addressing human material need.

4:2 And he taught them many things in parables, and said to them in his teaching- The unusually large crowd (:1) were attracted to the Lord for various reasons, not least the hope of miracles. And He now tells them a parable to the effect that out of all those who encounter His word, only a minority would truly respond. Perhaps this parable is recorded out of all His teachings from the boat, because time proved it so true to that mass of humanity who heard Him preaching.

According to the parallel in Matthew 12, this was the Lord's first parable; and it marked a turning point. Now He was intentionally using parables exactly so that the majority of Israel would not understand. The Lord seems to have concluded that the contemporary generation was wicked and bound for condemnation; they had rejected John’s message after having initially responded to it, and had rejected Him. This is now the first time that we read in Matthew of the use of “parables”, and it seems to be in direct context with what He has said to Israelite society at the end of Matthew 11. He is now speaking to them in this form so that they will be confirmed in their disbelief. The Kingdom principles which He had so clearly expressed in the Sermon on the Mount now become “mysteries” of the Kingdom (Mt. 12:11); instead of the Kingdom which could then have been established had Israel accepted Jesus as Messiah, the Kingdom principles would work quietly from within until such time as the Kingdom were to be politically established at a far future date. No longer do we read of the Kingdom coming ‘near’ and being ‘heralded’. And the themes of most of His subsequent parables in Matthew include Israel’s rejection of the Gospel. He spoke things to them, but in parables. This of itself suggests that He used parables so that people would not understand, as is made explicit in Mt. 12:11,12. His parables were not, therefore, simple stories with an obvious meaning. They may appear that way to us who have some understanding of their interpretation, but that was clearly not how they were understood by most of the initial audience. Even if they thought they understood them, it's made clear in Mt. 12:11 and :12 that they didn't. The change in style is due to His conclusion that that generation were condemned and had refused John's ministry and therefore Christ's message. From now onwards He would not be giving them any more- He was cloaking the message in parables, and explaining them only to the minority who had properly responded.

 4:3 Listen! Behold, the sower went forth to sow- The Lord’s teaching in Mt. 12:43 that the Jews had not responded to John the Baptist lays the basis for the parable of the sower, which was told the same day (Mt. 13:1)- the seed initially experienced some growth, but then the 'evil one', the Jewish system, stunted that growth. Who is the sower? The preacher, or the Lord Jesus? Some Greek texts read “a sower” (followed by the AV), others “the sower” (cp. the Diaglott). Perhaps the Lord said both: ‘A sower, the sower, went out...’. Surely the sower is the Lord Jesus, but in our work of witness we are His witnesses. For we represent Him to the world. This is why “the Spirit (the Lord the Spirit, Jesus) and the bride (the ecclesia) say, Come”; ours is a united witness with Him.

"Went forth" is the same Greek word has just been used in Mt. 12:1 to describe how Jesus had 'gone forth' out of the house to preach by the lakeshore. Although multitudes were there listening, the Lord knew that only a few would be good ground for the word. The word is several times used of the Lord 'going forth' to teach, and four times He uses it about His 'going forth' to hire workers for His harvest (Mt. 20:1,3,5,6). The 'sowing' of the word was therefore not merely a placing of ideas and theology in the minds of men, but in practice it was (and is) a call to go out and work, to harvest others for the Kingdom. The Lord 'came forth' in order to preach (Mk. 1:38 s.w. "... that I may preach there... for therefore came I forth"). Note that He didn't 'come forth' from Heaven as a pre-existent person; rather Matthew begins his Gospel by using the word about how the Lord 'came forth' from Bethlehem, His birthplace (Mt. 2:6). John's Gospel records the Lord as saying that He 'came forth' from God (Jn. 16:28 etc.), but this was in a spiritual sense; this is John's spiritual equivalent of Matthew's statement that He came forth from Bethlehem.

 
The condemned man in the parable of Mt. 25:24-26 complained that the Lord expected to reap where He had not sown. But the parable of the sower makes it clear that the Lord sows, even fanatically, everywhere. We perhaps would've reminded the man of the Lord's parable and His unceasing work of sowing, and reasoned 'That's not true!'. But this isn't the Lord's style. He takes people where they are and uses their own words and reasonings as if they are true- and shows by an altogether higher level of reasoning that they are not true. This explains His approach to the issue of demons.  Luke's account stresses the seed: "A sower went out to sow his seed; and as he sowed..." (Lk. 8:5). This appears to state the obvious- a sower sows seed. But "his seed" can also mean 'the seed of Him'. There is an obvious connection with the great Messianic promises to the Jewish fathers about their "seed". The seed is God's word, but it is also effectively 'Jesus'. For He personally is the essence of the Gospel message. This parable of the types of ground is explaining to the disciples why the majority of Israel were failing to accept Him, and thus had rejected the ministry and message of John.

4:4 And it came to pass, as he sowed, some seed fell by the wayside- The Greek hodos means simply 'the way'. It is the very word used about John the Baptist seeking to prepare the way for the Lord Jesus (Mt. 3:3). If Israel had responded as envisaged in the Isaiah 40 passage which speaks of this, then the way or road would have been prepared and the glory of Yahweh would have travelled over it to establish God's visible Kingdom in Jerusalem. On one hand, the fact the sower sowed even on the 'way' is an element of unreality in the parable which simply points to the extreme enthusiasm of this sower, casting the seed onto all types of human personality, including those who appear hopeless cases. The seed of God's word would have made the rough way smooth for the King of glory to ride over to Zion. But instead the seed was despised and even condemned, trampled underfoot - an idiom meaning it was despised and even condemned. And then the birds came and took it away altogether. The way was not prepared by response to the seed because of the Jewish leadership stopping others responding. We note the usage of the same word to describe how some despised individuals sitting in 'the way' were in fact persuaded to respond to the Kingdom invitation (Mt. 22:9,10); Bartimaeus was likewise sitting in the way [s.w.] and responded, following Jesus "in the way" (Mk. 10:46,52). The 'way [side]' could have responded to the seed- but it didn't. Because men came and trampled it under foot, and the birds came and took it away. It wasn't as if there was no chance at all that it could have responded. 

And the birds came- Lk. 8:5 adds that first of all, the seed was "trodden down" before the birds came. The impression is given of something, someone or a group of people hindering the growth of the seed- and that is a theme explaining the failure of the seed to grow in the other cases of 'bad ground'. The Lord has in mind the damage done to the growth of the word in the hearts of first century Israel by a group of people- and those people were the Jewish religious leaders. On a wider level, it's true that in practice it is the attitudes and pressures from others, conscious and unconscious, which stops people today from responding to God's word beyond an initial interest. Birds were symbolically understood in Judaism as the Gentiles- and the Lord is applying the symbol to the very religious leaders of Judaism, whom He saw as Gentiles in that they were consciously trying to stop people responding to the seed of God's word of Christ. And yet His later parable  speaks of the birds coming and dwelling in the branches of His Kingdom (Mt. 13:32). I see in this His hope, even His fantasy, that His worst opponents would come into His Kingdom. And some did- for some Pharisees did later repent and were baptized, even Saul. And this is a great example to us, of wishing the very best, the Kingdom, for even the worst.

The picture of fowls coming down to take away the seed is firmly rooted in a host of Old Testament passages which speak of fowls descending on apostate Israel (Is.18:6; Jer.7:33; 15:3; 16:4; 19:7; 34:20). These birds taking away the seed are interpreted as "the wicked one" (the Biblical devil) 'catching away' the word. There must be a thought connection here with Jesus' comment that from him who would not understand the sower parable "shall be taken away even what he has" (Mt. 13:12). Those who would not make the mental effort to grapple with Christ's parable had what understanding they did have snatched away by the Jewish devil. "The wicked one" responsible for this easily connects with "the devil" of the parable of the tares which follows; this parable has frequently been interpreted with reference to Jewish false teachers of the first century. "The wicked one... catches away" the seed/word, as the Jewish wolf "catches" the sheep (Mt. 13:19; Jn. 10:12). This association of the first century Jewish system with the wolf/ wild beast/ devil/ wicked one is probably continued by some of the beasts of Revelation having a similar Jewish application in the first century.

Lk. 8:5 literally translated speaks of "birds of Heaven". The fowls taking away the unfruitful seed is the first of a number of connections with the true vine parable of Jn. 15, where the ideas of Divine husbandry and fruitfulness due to the word recur. In Jn. 15:2 the fruitless branch is taken away by God; in the sower parable, the birds remove the fruitless plant. The conclusion is that God sends 'birds' of various kinds to remove the spiritual deadwood from His ecclesia. It is in this sense that false teaching (e.g. the Judaist "fowls" of the first century) is allowed by God. parable of the sower connects the Devil with the fowls which take away the Word from potential converts, stopping their spiritual growth. This would aptly fit the Judaizers who were leading the young ecclesias away from the word, and the Jews who “shut up the Kingdom of Heaven against men... neither suffer ye them that are entering (young converts) to go in” (Mt. 23:13). The Devil takes away the word of the Kingdom, “lest they should believe and be saved” (Lk. 8:12).

And devoured it- The same word is used of how the Pharisees "devour[ed] widows houses" (Mt. 23:14) and of how the Judaist fifth column within the fledgling church 'devoured' some (Gal. 5:15). The sober fact is that we can be barriers to the response of others to the word of Jesus, the word which is the seed- Jesus. One lesson we can take from the parable is that spiritual growth involves resisting other influences in order to respond to the Lord Jesus personally through His word.

4:5 And other fell on the rocky ground, where it had not much earth- The Greek petrodes is a form of petra. The Lord had taught that the wise man who heard and did His sayings developed his spiritual house upon a petra, a rock (Mt. 7:24). And of course Peter was the petra upon which the church would be built (Mt. 16:18). So again we see that it was not impossible for the seed on the rock to prosper. The problem was that some who began their growth upon rocks stopped growing because of persecution and tribulation (Mt. 12:21)- which in the first instance was from the Jews.

And immediately- The immediacy of response is not wrong; immediate response is a great theme of Mark. The good ground also features immediate response. The problem with many is that they do not continue that immediacy of response. When you perceive an opportunity to do the Lord's service, respond immediately. See it as another opportunity for "redeeming the time". This is a major Biblical theme. Israel were not to delay in offering their firstfruits to God (Ex. 22:29), lest their intentions weren't translated into practice. The disciples immediately left the ship, simply put their nets down and followed (Mt. 4:20,22); Matthew left his opened books and queue of clients in the tax office and walked out never to return (Lk. 5:17,18 implies). There is a marked theme in the NT of men and women hearing the Gospel and immediately responding by accepting baptism. In this spirit Cornelius immediately sent for Peter (Acts 10:33), and the Philippian jailer was immediately baptized, even though there were many other things to think about that night (Acts 16:33). Joseph was twice told in dreams to “arise” and take the child Jesus to another country.  Both times he “arose” in the morning and just did it, leaving all he had, responding immediately (Mt. 2:13,14,20,21). Paul and Luke immediately went to preach in Macedonia after seeing the inviting vision (Acts 16:10); Paul "straightway" preached Christ after receiving his vision of preaching commission (Acts 9:20). Indeed, the records of the Lord's ministry are shot through (in Mark especially) with words like "immediately", "straightway", "forthwith", "as soon as...". He was a man of immediate response, Yahweh's servant par excellence. He dismissed the man who would fain follow Him after he had buried his father, i.e. who wanted to wait some years until his father’s death and then set out in earnest on the Christian life. The Lord’s point was that we must immediately respond to the call to live and preach Him, with none of the delay and hesitancy to total commitment which masquerades as careful planning. Note how the Lord told another parable in which He characterized those not worthy of Him as those who thought they had valid reason to delay their response to the call (Lk. 14:16-20). They didn't turn Him down, they just thought He would understand if they delayed. But He is a demanding Lord, in some ways. What He seeks is an immediacy of response. If we have this in the daily calls to service in this life, we will likewise respond immediately to the knowledge that 'He's back' (Lk. 12:36, cp. the wise virgins going immediately, whilst the others delayed). And whether we respond immediately or not will be the litmus test as to whether our life's spirituality was worth anything or not. All this is not to say that we should rush off in hot-headed enthusiasm, crushing the work and systematic efforts of other brethren and committees under foot. But when we see the need, when we catch the vision of service, let's not hesitate in our response, dilly dallying until we are left with simply a host of good intentions swimming around in our brain cells. Instead, let's appreciate that one aspect of the seed in good soil was that there was an immediacy of response to the word, a joyful and speedy 'springing up' in response (Mk. 4:5).

It sprang up- The idea is that they germinated. The seed of the Gospel began to grow- the multitudes had begun to respond to John's message. The same word is used in the next verse to describe how the sun then 'sprung up'. After response to the word begins, there will be trouble and testing. Just as Israel's Red Sea baptism was immediately followed by tribulation and testing. The sun arising and withering the seed is a symbol of tribulation arising in the life of the believer (Mk. 4:6). But the sun arising is also a clear symbol of the day of the Lord’s return. Thus whenever we encounter tribulation, our response to it is in some sense a preview of our response to the Lord’s coming in judgment. Trials and reproofs from God are Him “entering with thee into judgment”, here and now (Job 22:4).  

Because it had no depth of soil- John perhaps explains the 'depth' in his account of the woman at the well. The salvation in Christ was brought from the 'deep' [s.w.] well (Jn. 4:11). These people had only a surface level interest and did not really grasp the deep reality of Christ and His work.

4:6 And when the sun had risen, it was scorched- Literally, burnt. John the Baptist had presented a powerful logic- either baptism by fire by the Jesus whom he preached, or being burnt up with [figurative] fire at the last day (Mt. 3:10-12). The Lord clearly has that in mind here- those who had refused John's message about Him were even now burnt up, for judgment in its essence begins now, according to our response to the word of Christ.  

And because it had no root, it withered away- The sun arising and withering the seed is a symbol of tribulation arising in the life of the believer (Mk. 4:6). But the sun arising is also a clear symbol of the day of the Lord’s return. Thus whenever we encounter tribulation, our response to it is in some sense a preview of our response to the Lord’s coming in judgment. Trials and reproofs from God are Him “entering with thee into judgment”, here and now (Job 22:4).

The same word for "withered" is used by the Lord about how Israel were the fig tree who had once had promise of fruit (in their initial response to John) but was now withered (Mt. 21:19,20). Those who initially accept Christ but do not abide in Him are likewise "withered" (Jn. 15:6). John's emphasis upon 'abiding' in Christ likely has reference to the need to accept John's message about Christ and abide in it, rather than wandering off and back to Judaism. Both James and Peter seem to allude to this point of the parable in their teaching that the word of God stands forever, whereas flesh withers away (James 1:11; 1 Pet. 1:24). As we will note on 13:22, the seed is to become the person. Those who do not wither are those who have the seed within them, the power of eternal life which endures. "Because they had no root, they withered away" (Mt. 13:6) is alluded to in Jn. 15:6 concerning the branches of the vine withering as a result of God's word not abiding in them. The connection between the plants of the sower parable and the branches of the vine is further evidence that the sower parable mainly concerns the response to the word of those within the ecclesia.

4:7 And other fell among the thorns- This of itself didn't mean that growth was impossible. The Lord's later parable makes that clear- the good sees brings forth fruit, clearly alluding to the 'good ground' of the sower parable, despite being surrounded by "tares", weeds, within which category are thorns (Mt. 13:26). The point of the later parable would therefore be to make the point that fruit can be brought forth despite a spiritual environment in which we have to grow and fruit next to thorns. "Thorns" were defined by the Lord as people- those who do not bring forth good fruit, even though they may claim to be true believers (Mt. 7:16). Heb. 6:8 likewise speaks of 'thorns' as people ("He that bears thorns... is rejected"). The later interpretation in Mt. 12:22 is that the thorns are the deceitfulness of riches and the cares of "this world"- and yet these abstract things operate upon the believer through persons, through people devoted to them. For we all 'are' the principles which we live by; and our example and influence upon others is more significant than we realize. Those people in the first instance were Jewish people in first century Palestinian society who strangled the growth of the seed in the hearts of people by their attitudes and the pressure of their example. We note that "this world" in the first instance referred to the aion around Jesus- which was the Jewish world. Especially in John's Gospel the phrase carries that meaning in most occurrences. 

And the thorns grew up and choked it, and it yielded no fruit- The later parable explains that both good and bad seed 'spring / grow up' (Mt. 12:26); the point is that the good seed continues to bear fruit despite this. They intertwined with the roots of the crop beneath the ground, and later kept light from reaching the plants. Again the suggestion is that there was a specific group of people [the Jewish religious leadership] who were damaging the growth of seed which had begun to grow [in response to the preaching of John]. And yet the interpretation is that the thorns represent the worry of the world, and wealth (Mt. 12:22). We can understand these things in the context of the Jews loving wealth and the whole system of Judaism, the Jewish ‘world’, making them worry about appearances to the point that the real seed of the word grows no more. The same can be seen in legalistic forms of Christianity today, where appearance to others becomes all important and thereby real spirituality goes out of the window.

"Choked" is again language more relevant to persons. The same word is found in the Lord's description of the man who initially accepted forgiveness from God and then went and 'choked' or 'took by the throat' his brother (Mt. 18:28). That man who was initially forgiven and then finally condemned speaks in the primary context of those who responded to John's message of forgiveness, but ended up condemned because of their aggression towards their brother- the Christians. Again, those who choked the response of others to the word are the members of Jewish society. The parable of the sower can be interpreted as fulfilling every time we hear the word sown in us. Thus some seed is "choked with cares" (Lk. 8:14)- exactly the same words used about Martha being "cumbered" with her domestic duties so that she didn't hear the Lord's word at that time (Lk. 10:40). We bring various attitudes of mind- stony, receptive, cumbered etc.- to the word each time we hear it. And it is our attitude to it which determines our response to it.

 4:8 And others fell into the good ground- The next parable is clearly related to this parable of the sower. There, the same word is used for the "good seed", the "children of the Kingdom" (Mt. 13:24,38). The ground refers to the hearts of people; but in the parable of the good seed, the seed itself is paralleled with the person. The word had become flesh in them, as it was in the Lord Himself (Jn. 1:14). John the Baptist had preached about the need to be a "good" plant bearing good fruit, or else face condemnation (Mt. 3:10, and repeated by the Lord in Mt. 7:17-19). The appeal was for the audience to be as John intended, to follow where his teaching led. They had initially accepted that teaching but had failed to follow where it led. And this was to be their condemnation.  

And yielded fruit, growing up and increasing; and brought forth, thirtyfold and sixtyfold and a hundredfold- Even if some preaching work appears not to bear fruit, this shouldn't discourage us from the essentially outgoing spirit we should have in spreading the word far and wide. Many of the parables have an element of unreality about them, designed to focus our attention on a vital aspect of teaching. The sower parable has 75% of the seed sowed on bad ground, due to the almost fanatic way the sower throws the seed so far and wide, evidently without too much attention to whether it lands on responsive soil or not. His emphasis was clearly on broadcasting the seed far and wide. We should desire to see the spread of God’s ways, His Truth, His will, the knowledge of the real Christ, to as many as possible.

Mk. 4:8 adds the significant detail that it was the fruit that the plant yielded which "sprung up and increased". The picture is of a plant bringing forth seeds which themselves germinate into separate plants and bear fruit. This can be interpreted in two ways:
1) True spiritual development in our lives is a cumulative upward spiral; successfully developing spiritual fruit leads to developing yet more.
2) The new plants which come out of our fruit refer to our converts, both from the world and those within the ecclesia whom we help to yield spiritual fruit. There is another link here with the parable of the vine bearing fruit: "I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain" (Jn. 15:8,16). This connects with Christ's command to them to go into the world preaching the Gospel and thereby making converts. In this sense our spiritual fruiting is partly through our bringing others to glorify God through the development of a God-like character. It is in this context of using the word for preaching and personal spiritual development that we receive the glorious encouragement "that whatever you shall ask of the Father in my name, he (will) give it you" (Jn. 15:7,16). Every believer who truly strives to bring forth fruit to God's glory, both in preaching to others and in personal character development, will find this promise constantly true.

God works like this because He is prepared to accept that different people will make something different of His Truth. The parable of the sower shows that; the "good ground" brings forth 30, 60 or 100 fold. Some believers respond three times as actively to the Gospel as others; yet they will all be accepted at the end. I see a connection between this parable and Christ's words to the rich, righteous young man: '"If you will be perfect..." sell what you've got; and then you'll receive 100 fold in this life, and eternal life in the Kingdom' (Mt. 19:12,21). Presumably, that man at that time was (say) in the 30 or 60 fold category. Christ wanted him in the 100 fold category. But if that man didn't sell all that he had, it doesn't necessarily mean that Christ would have rejected him ultimately. In this context, He says: " Many that are first (in this life) will be last (least- in the Kingdom); and the last shall be first" (Mt. 19:30). Those who don't sell all that they have will be in the Kingdom, but least in it. The poor of his world, rich in faith, will be great in the Kingdom (James 2:5). We need to ask ourselves whether we really accept the parable of the sower; whether we are strong enough to let another brother be weak, to accept that even if he's in the 30 fold category, he's still acceptable to his Lord, just living on a different level. Indeed, it isn't for us to go very deeply at all into how exactly Christ sees others; because we can't know. The point to note is that God wants us to rise up the levels of commitment. Paul was persuaded that the Romans were “full of goodness, filled with all knowledge”, but he prayed they would be filled yet further (Rom. 15:13,14).

4:9 And he said: Who has ears to hear, let him hear-

Seeing that the next verses show the Lord considered Israel generally to no longer have ears to hear (see Matthew), this would seem an appeal to the disciples to perceive what He is saying, even though the majority of Israel cannot. Therefore He asks them later to “Hear the parable” (Mt. 12:18)- for He knows they do have ears to hear. But even they had to make a conscious effort to hear- those with ears are asked to hear. Understanding, in the sense Jesus uses the idea, doesn’t come naturally but requires effort.

Luke adds: “As he said these things, he cried: He that has ears to hear, let him hear” (Lk. 8:8). The Lord so wanted their response. "As he said these things, he cried, He that hath ears to hear, let him hear" (Lk. 8:8 RV; Jn. 7:37). The very muscles of the Lords face, His body language, would have reflected an earnest, burning care and compassion. The Son of Man came to seek and save the lost; He put His whole personality into the task. And we beseech men “in the face of Christ" (2 Cor. 2:10 RV). We are to be His face to this world and to our brethren. With raised eyebrows, lines showing in our forehead, one eye half closed… our body language should reflect the depth of our concern for others. Having spoken of how our attitudes to God's word will elicit from Him varying responses, the Lord cried, loudly, "he that hath ears to hear, let him hear" (Lk. 8:8). There is then the sickening anti-climax of the next verse, where the disciples ask Him whatever His parable meant.  One senses a moment of silence in which the Lord composed Himself and camouflaged the pain of His disappointment; and then His essential hopefulness returns in Lk. 8:10: "Unto you it is given (potentially, anyway) to know (understand) the mysteries (parables) of the Kingdom of God". There is a fine point of translation in Lk. 8:8 which needs to be appreciated: “As he said these things, he cried, He that hath ears to hear, let him hear” (ASV and Greek). It seems that the Lord was ‘throwing out’ this challenge several times, as He spoke the parable. As the sower sows seed, so the Lord was challenging His hearers to decide what type of ground they were, as they heard the parable. 

4:10- see on Mk. 3:14.

And when he was alone, they that were about him with the twelve asked him about the parables- The Lord’s grace to His men is reflected in Mark’s record of how the twelve were confused by the Lord’s parables. He responds that He speaks in parables so that “them that are without” would not understand; but His followers would, He implies, “know the mystery of the Kingdom of God: but unto them that are without, all these things are done in parables”. And yet it’s immediately apparent that the disciples were equally confused by the parables. We sense the Lord’s frustration with this: “Know ye not this parable? How then will ye know all parables?”- i.e. ‘If you don’t understand this parable, it means you won’t understand any of them, which makes you equal with the crowd of those outside of Me, whom I’m seeking to leave confused’. And we note how straight away Mark notes, perhaps in sadness and yet marvel at the Lord’s grace: “But without a parable spake he not unto them [the disciples]: and when they were alone, he expounded all things to his disciples” (Mk. 4:10-13,34). Mark, or Peter writing through Mark, could look back in wonder. They the supposed disciples, learners, of the Lord Jesus had been as dumb as the crowd; but by grace alone the Lord had privately explained the parables to them. And our understanding of true Bible teaching is likewise a gift of grace, when we are every bit as obtuse as the people in darkness who surround us.

This question is understandable if this was the first parable the Lord spoke; see on Mt. 12:1. They were taken aback by His changed method of teaching, probably noticing that the eagerly listening multitudes had not properly understood it, overhearing all kinds of wild guesses at what the Lord was maybe driving at.  

4:11 And he said to them: To you is given the mystery of the kingdom of God; but to those that are without, all things are done in parables- The Lord explained that parables only remained incomprehensible to "them that are without". That phrase seems to have stuck with Paul; he uses it five times. Perhaps he saw that a characteristic of the believers, those separated from the world of darkness, was that they understood the parables; and this would explain Paul's frequent allusion to them, stressing as he does the need to appreciate their power. Those “without” in His other teaching clearly refer to those rejected at the judgment, who will stand “without” begging for admission to the Kingdom (Lk. 13:25; Rev. 20:15). But those ‘without’ in Mk. 4:11 are those who chose not to understand the Lord’s teaching, for whom it’s all parables, fascinating perhaps, but confusing, unclear, and not something they are really bothered to understand. This connection of thought doesn’t mean that intellectual clarity of understanding alone decides who will be, indeed who is, within or without of the Kingdom. But it is all the same true that the Kingdom life both now and in the future requires us to understand so that we might believe and live and be as the Lord requires. See on Jn. 16:25.

The things which God has prepared for those who love Him, things which the natural eye has not seen but  which are revealed unto us by the Spirit, relate to our redemption in Christ, rather than the wonders of the future political Kingdom (because Mt. 13:11; 16:17 = 1 Cor. 2:9,10). The context of 1 Cor. 2 and the allusions to Isaiah there demand the same interpretation.

4:12 That seeing, they may see and not perceive, and hearing they may hear and not understand; lest they should turn again and it should be forgiven them- Understanding and perceiving the meaning of the parables would result in conversion, repentance and forgiveness. Moses persevered because he understood. “Give me understanding, and I shall keep thy law” (Ps. 119:35) is one of many links in David’s thought between understanding and obedience. See on Mk. 7:29. It was their initial seeing and hearing of John the Baptist which became the basis of their subsequent total blindness and deafness to Jesus. If the word sown isn't responded to further, or only partially so, then there remains only a hardening. We must respond, and immediately- and be led wherever the word leads us. 

The Lord Jesus spoke the parable of the sower so that the Jews "by hearing... shall hear, and... not understand" (Mt. 13:14), which is quoting from Is. 6:9,10 concerning Israel hearing the preaching of Jesus during his ministry. This would explain the present tenses in Mk. 4:14-20: "These are they by the way side... these are they... which are sown...". That prophecy evidently had fulfilment at Isaiah's time; the point is thereby established that prophecy can have multiple fulfilments. 

4:13 And he said to them: Do you not understand this parable? And how will you understand all the parables?- Not understanding was characteristic of those sown by the wayside, according to the interpretation we have in Matthew 13. We can therefore imagine a note of deep concern in the Lord's voice at this point. For the Lord has just made clear that not understanding Him is a conscious, wilful intellectual act; and people shut their eyes so that they will not understand, lest it demand too much from them personally (Mt. 13:15). The wayside category are not, therefore, merely predestined not to understand. It's not that they were just in the wrong place, exposed to the wrong teachings and religious culture, and therefore they did not understand. For anyone who hears the word or seed of Christ, refusal to understand it is a conscious choice. It may not appear like that, but the Lord has said in Mt. 13:15 that it is. By 'understanding', the Lord means the understanding which brings forth fruit. He is here redefining 'understanding the word', making it refer to something fruitful in practice. He spoke against a religious culture in which spirituality was seen in terms of being a microscopic student of the Old Testament and word by word, verse by verse, coming to the right theological interpretation. Many of us were raised in a similar environment. And the Lord here is redefining 'understanding the word' away from the sense of 'correct exposition' towards 'responding faithfully in practice, bringing forth fruit'. The bad ground, therefore, involved an element of choice to be like that. We showed on Mt. 13:4 that there were 'wayside' persons who did respond; our location in terms of culture, environment, psychology etc. is not an inevitable barrier to responding to the word which we hear. This proves that sin, in its various manifestations as a 'devil', can be resisted through an understanding of the word. When there was no understanding of the word, then the devil came. Likewise 1 Jn. 5:18-20 teaches that those who are born again by a true understanding of the word are not even touched by the "wicked one", the Jewish satan. In his justification of confusing the Jews through the sower parable, the Lord twice lamented that they did not understand (Mt. 13:13,14). He was basically saying that the Jews were the bad ground in the parable; the fowls snatched away the seed because they did not understand (Mt. 13:19). By contrast, those on the good ground did understand (Mt. 13:23). Those who heard the word "and immediately with joy receives it" only to later fall away (Mt. 13:20,21) approximate to the Jews who initially rejoiced at the word of Christ preached by John and later Jesus himself (Jn. 5:35). And the Lord was concerned that the disciples were in the same category.

 4:14 The sower, sows the word- In terms of a 'this equals that' interpretation, "the sower" is left without interpretation. The seed is the word, but "the sower" is left as "the sower"; but the Lord Jesus and any preacher. The purpose of the parable is to focus not upon the sower but upon human response to the word.

4:15 And these by the way side, where the word is sown, represent those who, when they have heard, have Satan immediately come- Note that the parable was spoken the same day as the discourses of Matthew chapter 12- see Mt. 13:1. The entire context of the parable and the preceding chapter is that it was the Jewish world system which hindered people from further responding to the seed / word about Jesus which they had first heard from John the Baptist. As I showed at length in The Real Devil, the Jewish system is frequently described as the 'satan' or adversary of the early church. By 'the wicked one', the Lord's audience would've understood 'satan'; and the Lord is redefining their view of 'satan' as being not so much the Gentiles or some cosmic being, as their own religious elders and system.

And take away the word- Mt. 13:19 "snatches away". The same word had recently been used by the Lord in Mt. 11:12 about how the violent take away the Kingdom. I suggested in the commentary there that this is possible to understand as referring to the Jewish leaders stopping people entering the Kingdom of Jesus. In this case, "the wicked one" is again identified as the Jews. The word is also used about the wolf 'catching away' the sheep (Jn. 10:12)- and in the same passage in John 10, it is the wolf who kills Jesus in His mortal combat with him in order to save the rest of the sheep. Clearly the wolf there refers to the Jewish leaders who ravaged the flock, indeed John 10 is full of reference to Ezekiel 34, which speaks of Israel's priesthood as responsible for the scattering of the sheep. However can we resist that evil one? Paul had his eye on this question in 2 Thess. 3:1,3, where he speaks of the word being with them, and also of the  Lord keeping them from the evil one. Paul knew that the Lord (Jesus) will help us in keeping the word in our hearts, if we allow him to; he saw that the power of God is greater than our low nature.  

Which has been sown in them- Clearly the types of ground represent types of heart or mind. In addition to the elements of unreality in the parables, there are other features which shout out for our attention. Often details are omitted which we would expect to see merely as part of the story. For example, the parable of the ten girls says nothing at all about the bride; the bridegroom alone is focused upon, along with the bridesmaids. Where’s the bride in the story? Surely the point is that in the story, the bridesmaids are treated as the bride; this is the wonder of the whole thing, that we as mere bridesmaids are in fact the bride herself. Another example would be the way in which the sower’s presence is not really explained. No reference is made to the importance of rain or ploughing in making the seed grow. The preacher is unimportant; we are mere voices, as was John the Baptist. But it is the type of ground we are which is so all important; and the type of ground refers to the type of heart we have (Mt. 13:19). The state of the human heart is what is so crucial. Yet another example is in the way that there is no explanation for exactly why the tenants of the vineyard so hate the owner and kill His Son. This teaches of the irrational hatred the Jews had towards the Father and Son. And why would the owner send His Son, when so clearly the other servants had been abused? Why not just use force against them? Here again we see reflected the inevitable grace of the Father in sending the Son to be the Saviour of the Jewish world.  

 4:16 And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, immediately receive it with joy- So long as he 'believes for a while' (Lk.). Belief and joy are therefore paralleled. The later references to our joy remaining unto the end of our spiritual path surely allude here (Jn. 15:11; 16:22; Acts 20:24; Heb. 3:6). Note how in Jn. 16:22 the joy of the disciples could be taken from them by those who took Christ from them; another hint that the persecution which choked the joy came from the Jews, who were those who took Christ from them. Joy and faith are linked many times in the New Testament; we must ask whether we really have the joy which is the proof of real faith.

4:17 But they have no root in themselves and only endure for a while. Then, when tribulation or persecution arises because of the word, immediately they stumble- The house built on sand was destroyed by a flood, an oft used type of the second coming and day of judgment. The equivalent in the sower parable is "when the sun was up... they were scattered" (Mt. 13:6). The sun is a symbol of both Christ's return and also of "tribulation or persecution! (Mt. 13:21). It seems that Jesus is teaching that our response to the word now is in effect our judgment seat; if we do not properly grow by it, in time of trial (the sun rising) we will spiritually die. Therefore when "the sun of righteousness" arises (Mal. 4:2) at the day of judgment, we will be "scorched" or 'burnt up' (Gk.). There are other examples of where a man's attitude to God's word in this life indicates his position at judgment day (e.g. Acts 13:46). In the same way as we call upon a reserve of word-developed spirituality in time of trial (the "moisture" of the parable), so we will at judgment day. When Paul spoke of how we must go through tribulation to enter the Kingdom (Acts 14:22), perhaps he was alluding to the parable of the sower, where the Lord taught that when, and not “if” tribulation arises (Mt. 13:21). Paul knew that it must come because of the way the Lord had worded the interpretation of the parable.

It is quite possible that our Lord's sad prophecy of the disciples being offended because of having to identify with his sufferings looked back to this parable, concerning those who impulsively respond to the word in joy, but are offended because they have no deep root (Mk. 4:17 = Mk. 14:27; Mt. 26:31). The fact that the disciples became good ground after this encourages us that we can change the type of ground which we are on initially receiving the seed.

4:18 Others are represented by those that are sown among the thorns. These are they that have heard the word- One of the ineffable sadnesses of Paul's life must have been to see his converts falling away. Yet he seems to have comforted himself by seeing their defection in terms of the sower parable. Many a missionary has been brought close to that parable for the same reason. It supplies an explanation, an answer, a comfort, as 'Friends one by one depart (some we saw as pillars to our own faith, those we thought would always be there) / Lonely and sad our heart'. Thus Paul saw Demas as a seed among thorns (Mt. 13:22 = 2 Tim. 4:10); he saw Elymas as a tare (Mt. 13:38 = Acts 13:10); and he pleads with the Romans not to slip into the tare category (Mt. 13:41 Gk. = Rom. 14:13). 

Thorns were symbolic of false teachers in the Old Testament ecclesia (Ez. 2:6; Is. 33:12-14). It is a repeated theme that thorns are devoured by fire (Ex. 22:6; Ps. 118:12; Ecc. 7:6; Is. 10:17), looking ahead to the destruction of all false elements of the ecclesia. The thorns easily equate with the tares of the next parable, which represent false teachers (primarily the Judaist infiltrators of the first century ecclesia). It would seem from this that some members of the ecclesia are never right with God, but exist purely for the spiritual trial of others; although it cannot be over-emphasized that it is quite wrong to attempt to label individuals as this 'thorn' element. Thus Jesus pointed out that grapes (the true Israel) and thorns can be apparently similar (Mt. 7:16), but "Ye shall know them by their fruits". The thorns of the sower parable and those they influenced were "unfruitful". However, seeing that "the thorns sprang up with it" (Lk. 8:7), there was some genuine spiritual growth, matched by the appearance of this among the thorns too. Heb. 6:8 likewise speaks of the thorns as believers who grew up within the ecclesia. This indicates the dual-mindedness of those who only partially commit themselves to the word; knowledge like this should play an active part in our self-examination. Because the thorns outwardly look like true believers, having an outward appearance of spiritual growth even more zealous and strong than that of the plants which they choke, it is impossible to personally identify the "thorns"; but there can be no doubt that, according to the parable, they must be present among the ecclesia. The seed "fell among thorns" (Mt. 13:7), showing that this thorn category were already within the ecclesia when the person who was to be choked was converted. We have shown that Biblically the thorns are false teachers; yet Jesus interprets them as "the care (Gk. 'divisions'- the double mindedness of serving two masters) of this world, and the deceitfulness of riches" (Mt. 13:22). The conclusion to be drawn is that the false teachers are responsible for the new convert being choked by these things. Mk. 4:19 says that these lusts enter into the convert's heart. Therefore the thorns must influence the person's thinking, so that he follows after these things until "he becometh unfruitful". The Greek for "choked" is from a root meaning 'association, companionship'. Marshall's Interlinear renders the Greek text of Lk. 8:7 in keeping with this idea: "Growing up with the thorns choked it". Thus it is through close association with the thorn element already in the ecclesia, that the new convert who enters it is corrupted. 

 4:19 And the cares of the world- In our age as never before, given more possibilities and knowledge of possible futures and what could go wrong, we have as never before the temptation to be full of such care. The same word is used in Lk. 21:34 about the "cares" which will be a feature of the last days- both of AD70 and today. But in the first instance, the 'world' in view was the Jewish world.

And the deceitfulness of riches and the lusts of other things entering in- There are not a few Bible passages which present materialism as the besetting temptation of every human soul, and which confirm that therefore our attitude to materialism, serving God or mammon, is the litmus test of our spirituality. The parable of the sower teaches that for those who begin well in the Truth, who don't fall away immediately or get discouraged by persecution, "the deceitfulness of riches... the cares and pleasures of this life" will be their temptation. I would have expected the Lord to either speak in more general terms about the flesh, or to reel off a list of common vices. But instead He focuses on the desire for wealth as the real problem.  The love of wealth is the root of all evil behaviour (1 Tim. 6:10). And I would go further, and suggest that so many of the excuses we hear which relate to "I haven't got time" (for reading, preaching, meeting, writing...) are related to this desire for material improvement. The desire for advancement takes an iron grip on a man's soul. As we move through life, our thinking is concerned with prices, with possibilities, with schemings... what ought to be the surpassingly dominating aspect of our life, the Son of God and His Truth, takes a poor second place. The connection between the desire for riches and the devil (our nature) is powerful. The devil is a deceiver. And 'riches' is also a deceiver (Mt. 13:22). That we know for sure. The desire for material things, for the false security of bank balances, the excuse that we are allowing ourselves to be so preoccupied for the sake of our families, the idea that we are only human beings and so God will let us be dominated by these worries... all this is the deception of the flesh. God does remember that we are dust, and yes, of course we must provide for our own, some thought (but not anxious thought) must be given to tomorrow (Mt. 6:25,31,34). But these facts must never make us push God's Truth into second place. The lilies of the field are fed and dressed by God without anxiously worrying about it. Israel on their wilderness journey were miraculously provided with food and clothing, surely to prefigure God's basic material care of His spiritual Israel of later years. David, all his life long, never saw the seed of the righteous begging bread (Ps. 37:25).  

Choke the word- Paul had thought deeply about the parables. He doesn't just half-quote them in an offhand way. For example, that riches choke a man's response to the word. 1 Tim. 6:9 warns that those who want to be rich are choked by their desire for riches. Likewise Paul saw the rich man of Mt. 19:23 as actually one who wanted to be rich (= 1 Tim. 6:9,10). So Paul had thought through the parable. He saw that possession of riches alone wouldn't choke a man; he saw that the Lord was using "riches" as meaning 'the desire for riches'. And because "riches" are relative and subjective, this must be right. And therefore the Spirit was able to use Paul's deductions. My point is that the Spirit could have used just anyone to write (e.g.) 1 Tim. 6:9. But it was no accident that God chose to use a man with a fine knowledge and appreciation of His Son to be His pen-man.

And it becomes unfruitful- Mt. 13:22 has "he becomes unfruitful". The types of ground represent the hearts of various categories of people. We expect to read that the seed becomes unfruitful. But the seed never does, it never of itself loses its power and life. The seed of the word, of Jesus who is the seed, becomes the person. The word is to be made flesh in us as it was to perfection in the Lord (Jn. 1:14). See on 13:6 withered. The word becoming unfruitful in Mt. 13:22 is matched by it yielding "no fruit" (Mk. 4:7) and no fruit being perfected in Lk. 8:14. The conclusion from this is that spiritual fruit which is developed but does not remain is not really fruit at all. There is the constant temptation for us to recognize just a bit of apparent 'growth' within us, and feel satisfied with it- rather than taking on board the concept of the word having a fullness of effect upon every part of our lives. Given the lesson of the thorns, there is no doubt that one must watch their friends even within the ecclesia. "Thorns and snares are in the way of the forward: he that doth keep (the Hebrew for "keep" is often used in Proverbs about keeping the word) his soul shall be far from them" (Prov. 22:5). The language of thorns must connect with the curse upon Eden; the ecclesia, the paradise of God, must always have its thorns in order to spiritually exercise Adam, the spiritual gardener. As our brother's keeper, we need to be aware that after conversion, a whole gamut of new temptations face the convert. After he has heard the word, he is choked with the cares, riches and pleasures (Lk. 8:14). Yet these things existed before he heard the word; the point is that they became new temptations after his response to the word. A concerted effort to understand, with Biblical guidance, the pressures upon new converts might help save a few more of the many which are being lost.

4:20 And these are they that were sown upon the good ground: such as hear the word and accept it- “Understand it” (Mt. 13:23), “holds fast” (Lk. 8:15). In our present culture of anti-intellectualism, it can be overlooked that any real acceptance of a message, let alone holding onto it, must require a degree of ‘understanding’. We can hear the Bible explained and at that point understand intellectually. But this is something different to real understanding; for if we truly apprehend the message, we will receive it deep within us and keep that understanding ever present in our subsequent actions. The background of the parable is that it was given the same day as the Lord’s lament over the lack of response to John’s message and therefore His own ministry (Mt. 13:1). The very fact there is good ground, and three different types of it matching the three different types of failure, is therefore an encouragement to the disciples (and all) that God’s word doesn’t ‘return void’ but does ultimately achieve an end in some lives. Indeed it has even been suggested that the parable of the sower is a kind of midrash or interpretation of the Isaiah 55 passage about the word going forth and not returning void. Ultimately, despite rejection, setbacks and only a minority responding- the work of the Kingdom will succeed. That is one aspect of the parable. 

And bear fruit, thirtyfold and sixtyfold and a hundredfold- One example of the Lord Jesus' emphasis on our salvation being through grace rather than our works is found in the way the parables teach that our acceptance is to some degree dependent on our predestination. Thus the parable of the types of ground suggests that we are good or bad ground at the time the seed is first sown; the fish are good or bad at the time they first enter the net; the wise virgins take the oil with them from the start of their vigil. I would suggest that this is not just part of the story. It was evidently within the Lord's ability to construct stories which featured the idea of bad seed or fish etc. changing to good, and vice versa. But He didn't; indeed, His emphasis seems to have been on the idea of predestination. This isn't to decry the effort for spirituality which we must make; but His stress of the predestination factor is surely to remind us of the degree to which our calling and salvation is by pure grace.  

Many of the Lord’s parables had some oblique reference to Himself. The parable of the sower speaks of the type of ground which gave one hundred fold yield- and surely the Lord was thinking of Himself in this. And yet the whole point of the parable is that all who receive the Lord’s word have the possibility of responding in this way. Or take the related parable of the mustard seed [=God’s word of the Gospel] which grows up into a huge tree under which all the birds can find refuge (Mk. 4:31,32). This image is replete with allusion to Old Testament pictures of God’s future Kingdom, and the growth of Messiah from a small twig into a great tree (Ez. 17:22). Here we see the power of the basic Gospel message- truly responded to, it can enable us to have a share in the very heights to which the Lord Jesus is exalted.

4:21- see on Mt. 5:15.

And he said to them: Is a lamp brought in to be put under a basket, or under a bed, and not on a lamp stand?-
The light of the candlestick is both the believer (Mt. 5:15) and the Gospel itself (Mk. 4:21). We are to be the Gospel.
The parable of the sower leaves us begging the question: ‘So how can we be good ground?’. Mark’s record goes straight on to record that the Lord right then said that a candle is lit so as to publicly give light and not to be hidden. He is speaking of how our conversion is in order to witness to others. But He says this in the context of being good ground. To respond to the word ourselves, our light must be spreading to all. The only way for the candle of our faith to burn is for it to be out in the open air. Hidden under the bucket of embarrassment or shyness or an inconsistent life, it will go out. We will lose our faith if we don’t in some sense witness to it. Witnessing is in that sense for our benefit. When the disciples ask how ever they can accomplish the standards which the Lord set them, He replied by saying that a city set on a hill cannot be hid (Mt. 5:14). He meant that the open exhibition of the Truth by us will help us in the life of personal obedience to Him.

We must give forth the light, not keep it under a bucket, because "there is nothing hid which shall not be manifested; neither was any thing kept secret, but that it should come abroad" (Mk. 4:21,22). In other words, the very reason why God has hidden the things of His word from the world and some aspects of them from our brethren, is so that we can reveal them to them.  

The Greek article in "the lamp / lamp stand / candlestick" refers to the specific candlestick, and to Jewish minds this would surely have referred to the candlestick in the Holy Place (s.w. Heb. 9:2). This continues the theme of the Lord teaching a new form of Judaism, for His sermon on the mount is full of allusions to previous Mosaic practice, but redefining it. The implication of :16 is that ordinary men are present in the Holy Place too, who will see our light. Or it could be that Jesus has in mind how it was the priests who alone entered the Holy Place- and He is saying that the light from those who followed Him would illuminate the Jewish priesthood. The light of the candlestick is both the believer (Mt. 5:15) and the Gospel itself (Mk. 4:21). We are to be the Gospel. We must burn as a candle now, in shedding forth the light, or we will be burnt at the judgment (Mt. 5:15 and Jn. 15:6 use the same words). This is but one of many examples of the logic of endurance; we must burn anyway, so why not do it for the Lord's sake and reap the reward.

The story of the candle that was put under a bucket brings out an issue related to that of the desire to root up the tares: the candle was put there (presumably) on account of an almost paranoiac fear that the wind would blow it out; but this over-protection of the lamp in itself caused the light to go out (Mt. 5:15). Time and again, preaching the light, holding up the beacon of the word of Christ's cross, has been impeded or stifled in the name of preserving the truth, strengthening what remains (words taken out of context). And because of this lack of witness, this lack of holding out the light to others, the fire of Christ has waxed dim amongst us. This ties in to the theme that preaching is not just commanded as a publicity exercise for Almighty God; He doesn't need us to do that for Him. It is commanded for the benefit of the preacher more than those preached to. To put a candle under a bucket or bed seems senseless; yet this is how senseless and inappropriate it is to hold back preaching for the sake of defending the Faith. Indeed to put it under a bed (Mk. 4:21) and then go to sleep (candles are normally only lit at night) is likely to destroy the person who does it, to burn them while they are asleep. All who have the light but don't preach it (in whatever form) are likely to suffer the same; notice how the Lord (by implication) links night time and sleepiness with an apathy in preaching. Evidently the Lord foresaw the attitude that has surfaced amongst His people: 'We must concentrate on keeping the Truth, new converts are often problematic, too much energy goes to preaching rather than building up ourselves in the faith'. Probably the resistance to preaching to the Gentiles in the first century used similar reasoning. The Lord may have had in mind a Talmud entry (Shabbat 107a) which permitted the covering of a lamp with a bowl on the Sabbath if it was done in order to stop the entire house catching fire. He is arguing that such a fear based attitude, fearful of possible consequence if we share the light, will result in the light going out. And that lesson needs to be learnt time and again.

4:22- see on 1 Cor. 14:25.

For there is nothing hid, save that it should be manifested; neither was anything made secret but that it should come to light- The ecclesias, groups of believers, are lampstands (Rev. 2:5 cp.  Ps. 18:28). We must give forth the light, not keep it under a bucket, letting laziness (under a bed) or worldly care (a bushel) distract us; because "there is nothing hid which shall not be manifested; neither was any thing kept secret, but that it should come abroad" (Mk. 4:21,22). In other words, the very reason why God has hidden the things of His word from the world and some aspects of them from our brethren, is so that we can reveal them to them. The whole process of covering truths before revealing them is not because God plays hard to get. It is because the process of discovery is for our beenfit.

4:23 If anyone has ears to hear, let him hear- See on :9.

4:24 And he said to them: Pay attention to what you hear. What measure you use shall be applied to you, and more shall be given to you- The measuring and giving as we have measured and given is used in Mt. 7:2 regarding the outcome of the final judgment. But it is not that our works shall as it were earn us a place in that Kingdom. The measure we use is applied here to what or "how" (AV) we hear. The context is the parable of the sower; how we hear God's word is critical to our eternal destiny. The outcome of judgment day will be directly proportionate to how far and in what way we have 'heard' the Lord's word. Hearing is doing; intellectual purity of understanding is not in view here.

4:25 For he that has, to him shall be given- This is a clear statement of the upwide spiral which we can experience. What we 'have' in our commitment to His word (see on :24) will be added to. The faithful do not get the blessing solely by their own effort and application to God's word, but through the gift /grace of God. The context requires we understand this as 'having' the ability to hear the Lord's words and practically 'understand' them (Mt. 13:9). Mark speaks of what a man has, whereas Lk. 8:18 AV mg. more precisely speaks of what a man thinks he has. Matthew's record adds to "shall be given" the idea of 'given in abundance'. This Greek word for "abundance" is used about the 'abundance' which characterizes the life of the believer. But the 'abundance' is not of material things, but of understanding of and thereby relationship with the Lord.

And he that has not, from him shall be taken away even that which he has- The language is difficult, but makes good sense if we understand ‘what a man has’ as referring to what that generation had due to responding to John’s preaching; but because they had not followed where it led, they were left with nothing. The ideas are similar to the parable the Lord had just given of the demon being thrown out of the house of Israel by John the Baptist, but then returning. The language is arrestingly and purposefully strange. How can a man who has nothing have what he has taken away from him? All is clearer once we accept the initial context as being the Lord's commentary upon Israel's initial response to John the Baptist, and subsequent rejection of his ministry insofar as they rejected Jesus as Messiah. What they had once had- an initial response to the word sown- was now being taken away from them. This likewise explains the language of the next verse- that it was by the process of seeing and hearing that they became blind and deaf. It was their initial seeing and hearing of John's message which had made them now totally blind and deaf- because they had not responded to it.

In the sower context, those who appear to have been committed to the word but have now fallen away (the seed on the rocks, wayside and amongst thorns) will find that their time of apparent commitment to it was nothing; they have nothing if they did not endure to the end, and what they appeared to have will be taken away from them.

4:26 And he said: So is the kingdom of God, as if a man should cast seed upon the earth- The Greek tenses suggest a one-time sowing, contrasted with regular sleeping and rising (:27). As King of the Kingdom, the Lord Jesus did at times give Himself the title "the Kingdom of God". John's Gospel often mentions that the gift of the life of the Lord Jesus is also that of "eternal life"; His life, the kind of life He lived, His spirit, is that which believers shall eternally have. The sower in the preceding parable of the sower refers to the Lord Jesus sowing the seed of God's word; although all those "in Him" are likewise sowers of the word. Perhaps "the earth" refers specifically to the land of Israel, as often in the New Testament. But it could be that this parable is an extension of the parable of the sower, and the earth / ground in view is specifically the good ground, which brings forth much fruit. This parable is then a reflection on the wonder of salvation from the Lord's viewpoint.

4:27 He sleeps and rises, night and day, and the seed sprouts and grows; he does not know how- The humility of the Lord Jesus is a reflection of the humility of God His Father. He spoke of Himself as the sower, who sleeps (in His death) and then works night and day (His present Heavenly labour for us) so that the seed should bring forth fruit- "he does not know how" (with allusion to Ecc. 11:1,5,6). Despite all things having been revealed unto Him, and the Spirit unmeasurably given to Him, He had the spiritual and intellectual humility to openly recognize that our spiritual growth and ultimate salvation is a mystery to Him. It was the Father alone who gave the increase.  

The Lord was limited in understanding. He forgot things at times, didn't understand absolutely everything (e.g. the date of His return, or as here, the mystery of spiritual growth), made a mistake when working as a carpenter, cut His finger. But He was never frustrated with Himself; He was happy being human, comfortable with His humanity.

4:28 The earth produces by itself, first the blade, then the ear, then the full grain in the ear- As noted on :25, these comments are added as caveats to the parable of the sower, lest the impression should be given that all is required is correct exposition of God's word. For this was the great fallacy of Judaism. He who "has" in hearing / understanding / obedience is "given" the more (:25); the hand of grace is a major element in achieving that person's salvation, rather than their own unaided intellectual efforts. And so here, there is an element of mystery to spiritual growth, which even the Lord Himself did not understand; the earth "by itself" appears to produce the fruit. It is not simply a case of receiving the seed into good ground. There is another element in the whole business of spiritual fruition.

4:29 But when the grain is ripe, immediately he puts forth the sickle, because the harvest comes- He is closely watching our spiritual growth, as the farmer watches the wheat and then immediately begins to harvest it once the humidity and growth is just right. This is the enthusiasm with which the Lord watches our growth, not just individually, but as a community, i.e. the whole field. As the growth is still in some sense a mystery to the farmer, so it may be to the Lord (Mk. 4:26,27); we grow, "he knowsh not how". This could be taken as an eloquent essay in the Lord's own limitation of knowledge. But the point is, once there is sufficient spiritual fruit, then the harvest is put in. This means that we cannot fix a calendar date for the Lord's return; we have conditions to be met, rather than dates to be waited for. Once the fruit is on the fig tree, then that generation shall see the Lord's return. I suggest this refers specifically to spiritual fruit amongst repentant Jews; and in this may lie the significance of the seed being sown upon the earth / land of Israel (:26).

4:30 And he said: To what shall we compare the kingdom of God? Or in what parable shall we set it forth?- The Lord has explained that He is going to teach in parables so that Israel shall not understand. The point had arrived in His ministry where the window of their opportunity was starting to close. So it could be that He is asking the disciples to think up parables, a casing within which to place the things of the Kingdom. The "we" would therefore refer to Him and His disciples. They apparently made no response, and so the Lord went on to share another of His comparison parables. 'Think up a modern day parable...' is no bad exercise to use as a pastoral tool today.

4:31- see on Jn. 12:23-25.

It is like a grain- Gk. 'a kernel'. The element of unreality is that a farmer would not consciously sow one tiny seed in a field. But the Lord does this, knowing the potential power within that one tiny seed. He 'takes' this one tiny seed [in his palm, we are to imagine] out into the field and sows it. And the mustard bush was perceived as a weed, a wild bush, not a crop. But it grows into a tree, it grows far greater and more majestically than could ever be expected. Here again is the Lord's encouragement to His disillusioned preachers- the growth of the Gospel, rather like the unreal increase on the good ground, is out of all proportion to what it initially is. Preaching appears 'foolish' (1 Cor. 1:18,21); that by sharing the Gospel with others, the vast majority of whom ultimately reject it, something so wonderful and eternal can really come. This parable thereby highlights the faith of the Father and Son, the sowers, that the word of the Kingdom really would survive and grow out of all proportion to its beginnings. This was exactly the encouragement which the disciples needed to hear, disillusioned as they were by the pathetic response to John’s ministry and the Lord’s real spiritual demands upon people.

Of mustard seed, which, when it is sown upon the earth, though it is smaller than all the seeds that are upon the earth-
Many of the Lord’s parables had some oblique reference to Himself. The parable of the sower speaks of the type of ground which gave one hundred fold yield- and surely the Lord was thinking of Himself in this. And yet the whole point of the parable is that all who receive the Lord’s word have the possibility of responding in this way. Or take the related parable of the mustard seed [=God’s word of the Gospel] which grows up into a huge tree under which all the birds can find refuge (Mk. 4:31,32). This image is replete with allusion to Old Testament pictures of God’s future Kingdom, and the growth of Messiah from a small twig into a great tree (Ez. 17:22). Here we see the power of the basic Gospel message- truly responded to, it can enable us to have a share in the very heights to which the Lord Jesus is exalted.

Gk. mikros, the tiniest, the least. Mark adds that it was the tiniest of all seeds in the earth (Mk. 4:31). It was the tiniest seed known in the land- and the term often refers to the land promised to Abraham. It was the tiniest imaginable seed. And it would grow into the greatest imaginable tree. The point has been made that orchid and other seeds are actually smaller than mustard seeds (H. N. Moldenke and A.L. Moldenke, Plants of the Bible (Waltham, Mass.: Chronica Botanica Company, 1952) p.61). But the Bible is written from the perspective of its original hearers, it never claims to present global scientific truth, and the mustard seed was the smallest seed known to the Lord’s audience.  

4:32 Yet when it is sown, grows up- The phrase in Greek appears rather strange until we recall Mark's theme of immediacy of response. He envisages the sown seed growing up immediately, in a moment.

And becomes greater than all the herbs, and puts out great branches so that the birds of the sky can lodge under the shadow of it- Not ‘grows into’ a tree. The tiniest seed was only supposed to grow into a bush, but this unusual seed ‘became’ a tree, ginomai carrying the sense of being ‘caused to become’. This was another element of the unreal- a shrub became a tree. It is (Mt. 13:32) "the greatest"; but the mustard bush is not the greatest herb and it is far from the tallest tree. The emphasis is on the word “it”- when this particular tiny seed grows… The point is that this particular tiny seed had extraordinary growth. This on one hand speaks of the amazing growth experienced by the believer from the apparently tiny beginnings of the Gospel. And yet the specific language of the greatest suggests the entire parable may refer to the Lord Jesus, the ultimate seed, tiny and despised, yet who grew to become the Kingdom of God under whose branches the Gentile world would find blessing. For 'the Kingdom' was a legitimate title for Jesus, the King of the Kingdom who embodied it in His very person (Lk. 17:21). If here the Lord (as elsewhere) is speaking parables to and about Himself, it would in this context be in encouraging others as to the huge extent of growth possible. For Jesus is the parade example of how something which began so small- an egg within the womb of a barefoot unmarried teenager- could become so great.

The mustard seed becomes a tree so big that all the birds of the air can live in it (Mk. 4:32). But mustard trees aren't this big. Surely the point is that the small seed of the Gospel produces a quite out of proportion result- by reading literature, spotting a press advertisement, getting baptized... we will by grace become part of the Kingdom of God, and provide shelter to the nations of this world. This is the extraordinary power of the Gospel. This is how far it will take us, and the extent to which we can, through the Gospel, become saviours of men. See on Mt. 13:33; Rev. 17:18.

Mark records that the Lord emphasized that the branches were "great", megas (Mk. 4:32). The mikro seed became mega; but the greatness of the tree was because of the greatness of the individual branches. A mustard bush doesn't have 'great' branches, but in this unreal story, it does have them. According to the Lord's parable of Jn. 15:5, the branches represented the disciples: "I am the vine, you are the branches". The total greatness of the Lord Jesus depends to some extent upon the degree to which we grow into great branches. The disciples were depressed at the lack of response to their message, and the failure of John's ministry in first century Palestine. The Lord is encouraging them personally that from their mikro, tiny beginnings, they would become great branches, and be able to provide shelter for the birds of the Gentiles; although the "birds" in the earlier parable of the sower were representative of the Jewish religious leaders. When the disciples later baptized priests and Pharisees, the Lord's ambitious vision began to come true.
There are a number of insights throughout the parables into how the Lord perceived His future Kingdom. Significantly, His emphasis in the parables of the Kingdom is upon our spiritual status then, rather than on the physical wonders which His reign will bring on the earth. He foresaw how although our faith is so puny now, as a mustard seed, we will be those who will be as a solid tree, a real place of refuge, to the nations of the Millennium (Mt. 13:31,32 = Ez. 17:23,24).  

Each of the records of the great preaching commission in the Gospels ties in with earlier passages within the same Gospel record. Mark’s “preach the gospel to every creature” is to be understood in the context of the Lord’s prophecy that the seed of His Gospel would be sown by preaching, and would result in creatures  of all kinds coming under its’ shadow (Mk. 16:15 cp. 4:32). The extent of witness we make is our choice; and according to how well we do it, so the extent of the shadow of the Kingdom gives shelter to many kinds.

4:33 And with many such parables he spoke the word to them, according as they were able to understand it- The Lord Jesus spoke the word to men “as they were able to understand it”, not as He was able to expound it. He didn’t always relay to men the maximum level of understanding which He Himself possessed. The language of Jesus as recorded in John's Gospel is very different to that we encounter in the other Gospels. Indeed, the difference is so striking that some have claimed that John put the words into Jesus' mouth in his account. My suggestion is that the Lord did in fact say all the words attributed to Him in all the Gospel records. But He had two levels of talking with people- a Heavenly, spiritual kind of style (which John picked up on); and also a more earthly one, which Matthew, Mark and Luke tended to record. In our context, the simple point that emerges is that Jesus spoke in different ways to different people; He tailored His language in accordance with His audience. It's significant that there are no records of Jesus casting out demons in John's record; this occurs only in the more audience-friendly accounts of the Synoptics.

There is  tendency, it seems to me, for brethren particularly to insist on flaunting their knowledge, to have to correct others who have inferior knowledge or less mature interpretations. The Lord taught men the word “as they were able to hear it” (Mk. 4:33), not as He was able to expound it. If we ask where He obtained this humility and ability from, it is clearly an inheritance from His dear mother, who stored up things in her heart and didn’t reveal them to others, just quietly meditating over the years. He spoke the word to men “as they were able to hear it”- He didn’t always relay to men the maximum level of understanding which He Himself possessed . There is a tendency amongst some personality types to turn every disagreement over interpretation of Scripture into a right : wrong, truth : error scenario. Matters relating to basic doctrine are capable of being dealt with like this. But to turn the interpretation of every Bible verse into a conflict area is a recipe for ecclesial disaster. So often the debate becomes personal, with a brother sure that he is right and the other wrong, and the other must be shown to be wrong. This leads inevitably to pride, and there is the possibility that the other party is degraded and feels abused by the other. We simply have to accept that much of Scripture is open to various levels of interpretation, which if placed side by side would appear to be contradictory. Consider, for example, how many different applications the NT gives to Psalms 2 and 110.

4:34 Without a parable he did not speak to them, but in private he explained all things to his own disciples- As noted earlier, this marked a changeover in His ministry. He only spoke to Israel in parables; there was no more of the plain teaching of the Kingdom as found in the sermon on the mount. They were expected to have grasped that. If they did not, then it was too late. He also designed things so that He explained the truth of things to those who came to Him wishing to understand, rather than those who simply wanted to experience healings.

4:35 And on that day, when evening had come, he said to them: Let us go over to the other side of the lake- "That day" refers to the longest day recorded in all the Gospels.

4:36 And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him- "Just as he was" could imply He had fainted or was unwell. He would have endured immense nervous pressure from the ministry of this very long and active day.

4:37 And there arose a great wind storm and the waves slammed into the boat, so much so that the boat was now filling- The changes of tense in the Gospel records suggest an eye witness telling the story. "And there arises a great storm of wind , and the waves beat into the boat, insomuch that the boat was now filling" (RV). But the rest of the account in the surrounding verses is in proper past tenses- e.g. "He arose, and rebuked the wind, and said..." (:39). The impression we have is of the author getting carried away with the memory of the event, and telling it as if it's happening. And this is especially fitting if in fact the Gospels were performed live rather than coldly memorized as prose.

The word used for the storm in Mt. 8:24 is also translated "earthquake". "Arose" uses the same Greek word as found in Mt. 8:26 "there was / arose a great calm". Just as easily as God can raise up a crisis, He can raise up the resolution to it. 

4:38- see on Mt. 8:25; 20:32; Jn. 10:13.

And he was in the stern, asleep on the cushion; and they awoke him, and said to him- The waves from the earthquake "covered" or 'hid' [s.w.] the ship (Mt.). Given the intensity of the situation it seems unlikely the Lord was really "asleep". Here we have a picture of the apparent silence of God. He appeared to be asleep, He remained with eyes closed, lying there as the boat was hidden beneath the waves. But He did this surely to pique the intensity of faith and urgency of appeal in their prayer to Him for salvation. And the apparent silence of the Lord in our lives is ultimately to try to achieve the same effect.   

The Greek for 'sleep' could also stand the translation 'lying down to rest'. But how could He appear to be resting or asleep in such a situation? I suggest He did this to elicit their desire for Him. Likewise He made as if He would walk by them during another storm, and acted as if He would go on further on the walk to Emmaus. It was all in order to elicit their urgent desire for Him. And so it is with His apparent silence to us; that silence or lack of immediate response is in order to heighten our final sense of His grace and action. We see it in how He delayed going to Lazarus; it is the principle of Is. 30:18: "Therefore Yahweh will wait, that He may be gracious to you; and therefore He will be exalted, that He may have mercy on you, for Yahweh is a God of justice. Blessed are all those who wait for Him".

'Awoke' is literally, to raise up. It seemed He didn't want to do anything- until they imposed upon Him with all their energy and intensity of focus upon Him and Him alone as their Saviour. And the whole situation was raised up to that end.

Teacher, do you not care that we perish?- His whole life and death were because He did so care that they would not perish (Jn. 3:16). It’s so reminiscent of a child’s total, if temporary, misunderstanding and lack of appreciation of the parent’s love and self-sacrifice.

Matthew records that they asked Him to save them, because "We perish!". The same Greek words for 'save' and 'perish' also occur together in Mt. 16:25, where the Lord teaches that if we seek to save our lives in this world then we will perish. He could thereby be making a criticism of the disciples' plea to be saved from perishing; His sense would then have been 'You should have an even greater, focused intensity upon your need to be saved spiritually and not to perish eternally'. Again the two words occur together in Mt. 18:11, where the Lord says that He came to save those who are perishing- and again, He has in view spiritual, ultimate salvation. The perishing disciples on the lake, in need of saving, are therefore being set up as a picture of the intensity of desire we should have for forgiveness and salvation. The way essential intention is understood as prayer is perhaps reflected in the way Matthew records that the disciples prayed during the storm on the lake: "Lord, save us, we are perishing!" (Mt. 8:25). Mark records that their actual words were "Teacher, do you not care if we perish?" (Mk. 4:38). Perhaps this was read by Matthew's inspiration as prayer. An alternative would be that they firstly said the words recorded by Mark, and then those by Matthew- in which case we could perhaps notice the difference between "Teacher!" and "Lord!", as if the higher they perceived the greatness of the Lord Jesus, the more moved they were to prayer.

4:39 And he awoke and rebuked the wind- The Greek for "rebuked" can mean just this, but it is also translated 'to solemnly charge'. There are times in the Gospels where the sovereign authority of Jesus as Lord simply shines through. He did His work with a minimum of such displays of authority. Yet there are enough of them to make us appreciate how He could so easily have 'come down from the cross'; such incidents of sovereign authority in His ministry simply pave the way for us to appreciate the degree of self-control and wilful sacrifice and suffering which He achieved on the cross. The peoples of the first century, and their predecessors, believed that demons and the Satan monster were somehow associated with water – that was why, they figured, the water mysteriously kept moving, and at times blew up into storms. When we read of God ‘rebuking’ the waters and making them calm or do what He wished (Ps. 18:16; 104:7; 106:9), we’re effectively being told that Yahweh of Israel is so infinitely superior to those supposed demons and sea monsters that for God’s people, they have no effective existence. The Lord Jesus taught the same lesson when He ‘rebuked’ the sea and wind during the storm on the lake (Mt. 8:26). The same Greek word is used to described how He ‘rebuked’ demons (Mt. 17:18 etc.). I have no doubt that the Lord Jesus didn’t believe there was a Loch Ness–type monster lurking in Galilee which He had to rebuke in order to save the disciples from the storm; and likewise He spoke of ‘rebuking’ demons as a similar way of teaching others that whatever ideas they had about demons, He was greater and was in a position to ‘rebuke’ them. Likewise He assured His men that they had the power to tread on snakes, scorpions, and all their enemies (Lk. 10:17–20). The image of a victorious god trampling his foes and snakes underfoot was well established in the surrounding cultures, and had entered Judaism. The Lord is teaching those fearful men that OK, if that’s your perception of things, well, in your terms, you have ultimate victory through working ‘in My name’.

And said to the sea: Peace! Be still. And the wind ceased and there was a great calm- His authoritative "Peace, be still" (Mk. 4:39) was probably primarily addressed to the Angels controlling the natural elements. The reference to Angels 'ministering' to Him after the temptations suggests their inferiority. Thus He could summon twelve legions of Angels at the time of His greatest passion- maybe He remembered this incident and it was a temptation to Him to use this power over Angels at the crucifixion.

All three of the Synoptics use the same phrase for "a great calm" (Mt. 8:26; Mk. 4:39; Lk. 8:24). It would've been a profound experience. The whole experience looks ahead to the calm of God's Kingdom being brought about by intense latter day prayer during a tribulation so intense that unless it were shortened, the faithful would die. When the Lord calmed the raging sea into a still calmness, He was consciously replicating what happened when Jonah was cast into the sea. He said plainly that He understood Jonah’s willing submission to this as a type of His coming death. Therefore He saw the stilled sea as a symbol of the peace His sacrifice would achieve. And yet even during His ministry, He brought that calmness about; for in principle, His sacrifice was ongoing throughout His life. His blood is a symbol both of His cross and of the life He lived.

4:40- see on Mt. 8:26.

And he said to them: Why are you fearful? Do you still not have faith?- Fear and unbelief are again connected in Rev. 21:8. The unbelief refers ultimately to disbelief in our salvation, fear of condemnation; see on 8:25 'We perish'. The question as to why they had little faith (Mt.) echoes to us. Why is it that faith is so hard for us? The track record of the Father and Son as rewarding faith is clear and without question. This why question drives each individual into personal introspection, reviewing our history, past and present influences upon us, the nature of our personality. Why do we not believe very strongly... ? The records of the Lord’s words to the disciples in the sinking ship are significantly different within the Gospel records. Luke’s record has Him upbraiding them: “Where is your faith?”, as if He thought they had none. Matthew and Mark have Him commenting: “O you of little faith...”. Putting them together, perhaps He said and implied something like: ‘O you of little faith, you who think you have a little faith, in my view you have no real faith. Come on, where is your real faith, not the little bit which you think you have...?’ (Mt. 8:26 cp. Mk. 4:40). The Greek for “little” faith is also translated ‘almost’; as if the Lord is saying that they almost had faith, but in reality, had nothing. The Lord spoke of how just a little piece of real faith, like a grain of mustard seed, could result in so much (Mk. 11:12,13)- as if He recognized that there was pseudo-faith, and the real thing. Oligopistos ("little faith") is used five times by Matthew (Mt. 6:30; 14:31; 16:8; 17:20); it never occurs in Mark and only once in Luke. Perhaps Matthew's Gospel record was written to challenge those whose faith was small, and he encourages them that the disciples likewise started with "little faith". 

It seems to me that all the Lord's servants are taught by increments, progressively, being given tests as to the degree to which they have grasped what the Lord has sought to teach them previously. And the Lord Jesus used a similar structured approach with the training of the twelve disciples. When the Lord commented “Have you not yet faith?” (Mk. 4:40 RV) it becomes immediately apparent that He was working with the twelve according to some program of spiritual development, and He was frustrated with their lack of response to it and slow progress. He surely has a similar program in place, and makes similar patient efforts, with each one of us. It is apparent to any reader of the Greek text of the Gospels that Jesus almost always left the verb “believe” without an object (e.g. Mk. 4:40; 5:34,36; 9:23). The question naturally arose: ‘Believe in what or whom?’. And seeing the speaker of the words, the answer was there before their eyes.

4:41 And they feared exceedingly, and said to each other: Who then is this?- "What manner of man is this" (Mt. 8:27); what sort of man is this (Gk. potapos), they asked themselves. They felt very much their own humanity (hence they are called "the men" at this time), and their awe was because they sensed that Jesus too was a man. Accepting the humanity of the Lord Jesus is relatively easy on one level, as a matter of theology, exposition or logic. But then comes the far harder part- the awe at the fact that One who was like me could actually do so much and be so much. And this can lead to our feeling a kind of gap between Him and us, although we know He shared the same nature, this in a sense means that we feel the spiritual distance between Him and us very keenly. In later spiritual maturity, Peter seems to have reflected upon this gap and realized that it was bridgeable- for he uses a similar word in saying that because of God's grace, "what manner of persons(potapous) ought we to be...". Just as Jesus was human and yet different from unbelieving men, so that same element of difference can be seen in us. The whole consideration is an essay in His humanity and representation of us as humans.

"What manner of man is this?" was maybe said on perceiving that His actions were in fulfilment of the prophecy that Yahweh would still the waves of the sea. And in the context of stilling another storm, He comments: "Fear not, it is I" - not 'it's me'. He was surely suggesting they connect Him with the essence of the Yahweh Name, I am that I am. But the connection was only for those who would truly meditate and connect things together. As our Moslem friends have correctly pointed out many times, Jesus Himself never in so many words claimed to be Messiah. When others said this about Him, He replies by describing Himself as the "son of man". Indeed, this was His preferred self-image. He was intensely conscious of His humanity, His solidarity with us, and it was as if He directed us who later have believed to image Him first and foremost as a man of our nature. Of course, He was and is so much more than that. But because we are human, we have to image ourselves around a perfect human- Jesus, the real and full humanity as God intended. Here those who believe Jesus was God Himself place themselves at a distinct disadvantage- our understanding that Jesus did indeed come "in the flesh" ought to be a tremendous inspiration to us to be like Him. The power and compulsion of His life and example are surely diminished by relating to Him as God Himself.

Jesus does not  proclaim Himself, and yet He expects us to base our lives around Him. This is yet another paradox. Clearly we are intended to reconstruct Him from our repeated and sensitive readings of the Gospels. We in our day must read the Gospel records, portraying Him as they do from four different angles, and seek to reconstruct Him in our own minds as a person. His actions spoke loudly [and in this He is a pattern to us in our witness]. When He stilled the storm, the disciples marvelled: "What manner of man is this?", knowing full well that His actions were in fulfillment of the prophecy that Yahweh would still the waves of the sea. And in the context of stilling another storm, He comments: "Fear not, it is I" - not 'it's me'. He was surely suggesting they connect Him with the essence of the Yahweh Name, I am that I am. But the connection was only for those who would truly meditate and connect things together. As our Moslem friends have correctly pointed out many times, Jesus Himself never in so many words claimed to be Messiah. When others said this about Him, He replies by describing Himself as the "son of man". Indeed, this was His preferred self-image. He was intensely conscious of His humanity, His solidarity with us, and it was as if He directed us who later have believed to image Him first and foremost as a man of our nature. Of course, He was and is so much much more than that. But because we are human, we have to image ourselves around a perfect human- Jesus, the real and full humanity as God intended. Here those who believe Jesus was God Himself place themselves at a distinct disadvantage- our understanding that Jesus did indeed come "in the flesh" ought to be a tremendous inspiration to us to be like Him. The power and compulsion of His life and example are surely diminished by relating to Him as God Himself.

Even the wind and the sea obey him!- The disciples spoke of the wind and sea as if they were conscious entities, able to be obedient to the word of Jesus. The same word is used to describe the marvel of the people that "even the unclean spirits... obey Him" (Mk. 1:27). Just as wind and sea are not actually living entities, so unclean spirits likewise don't actually exist. But the disciples clearly had the idea in their head. Yet the scale of the Lord's power over such entities in fact showed their effective non-existence in practice.