---
title: "Clarke"
description: "Verse Mark 4:2. He taught them many things by parables — See every part of this parable of the sower explained on Matthew 13:1, &c. Verse Mark 4:4. Th"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/4"
---

Verse [Mark 4:2](../../../kjv/mark/4/2). ***He taught them many things by parables*** — See every part of this parable of the sower explained on [Matthew 13:1](../../../kjv/matthew/13/1), &c.

Verse [Mark 4:4](../../../kjv/mark/4/4). ***The fowls*** — του ουρανου, *of the air*, is the common reading; but it should be omitted, on the authority of nine *uncial* MSS., upwards of *one hundred* others, and almost all the *versions*. *Bengel* and *Griesbach* have left it out of the text. It seems to have been inserted in Mark, from [Luke 8:5](../../../kjv/luke/8/5).

Verse [Mark 4:9](../../../kjv/mark/4/9). ***And he said - He that hath ears to hear, let him hear.*** — The *Codex Bezae*, later *Syriac* in the margin, and seven copies of the *Itala*, add, και ὁ συνιων συνιετω, *and whoso understandeth, let* *him understand*.

Verse [Mark 4:10](../../../kjv/mark/4/10). ***They that were about him*** — None of the other evangelists intimate that there were *any* besides the *twelve* with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions.

Verse [Mark 4:11](../../../kjv/mark/4/11). ***Unto you it is given to know*** — γνωναι, *to know*, is omitted by ABKL, ten others, the *Coptic*, and one of the *Itala*. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus: - *To you the* *mystery of the kingdom of God is given; but all these things are* *transacted in parables to those without*. *Griesbach* leaves it doubtful. And Professor *White* says, *probabiliter* delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on *parabolical writing* at the end of [Matthew 13:58](../../../kjv/matthew/13/58).

Verse [Mark 4:13](../../../kjv/mark/4/13). ***Know ye not this parable?*** — The scope and design of which is so very obvious.
***How then will ye know all parables?*** — Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.

Verse [Mark 4:15](../../../kjv/mark/4/15). **THESE*****are they*** — Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.
***Where the word is sown*** — Instead of this clause, four copies of the *Itala* read the place thus - *They who are sown by the way side,* *are they* WHO RECEIVE THE WORD NEGLIGENTLY. There are thousands of this stamp in the Christian world. Reader, art *thou* one of them?

Verse 19. ***The deceitfulness of riches*** — This is variously expressed in different copies of the Itala: *the errors - delights of* *the world - completely alienated (abolienati) by the pleasures of* *the world. The lusts of other things*- which have not been included in the *anxious cares of the world, and the deceitfulness of* *riches*. All, all, *choke the word*!

Verse 21. ***Is a candle - put under a bushel!*** — The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.

Verse 22. ***For there is nothing hid***, c.] Probably our Lord means, that all that had hitherto been *secret*, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. [Matthew 5:15](../../../kjv/matthew/5/15); [Matthew 5:15](../../../kjv/matthew/5/15) *"*[Matthew 10:26](../../../kjv/matthew/10/26)*"*.

Verse 24. ***And unto you that hear shall more be given.*** — This clause is wanting in DG, *Coptic*, and four copies of the *Itala*; and in others, where it is extant, it is variously written. *Griesbach* has left it out of the text, and supposes it to be a gloss, *Whosoever hath, to him shall be given*.

Verse 25. ***He that hath*** — [Matthew 13:12](../../../kjv/matthew/13/12); [Matthew 13:12](../../../kjv/matthew/13/12).

Verse 26. ***So is the kingdom of God*** — This parable is mentioned only by Mark, a proof that Mark did not *abridge* Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus: - "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how *Christ* may be said to *sleep* and *rise night* and *day; Christ* being like to this husbandman only in *sowing* and *reaping* the seed.

Verse 27. ***And should sleep and rise night and day*** — That is, he should *sleep* by *night*, and *rise* by *day*; for so the words are obviously to be understood.
***He knoweth not how.*** — How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

Verse 28. ***Bringeth forth - of herself*** — αυτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet: -
***The full corn*** — πληρησιτον, FULL *wheat*; the *perfect,* *full-grown*, or *ripe corn*. Lucian uses κενος καρπος, EMPTY *fruit*, for *imperfect*, or *unripe* fruit. See *Kypke*.
The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first *very* *small*; there is only a *blade*, but this is full of *promise*, for a *good blade* shows there is a *good seed* at bottom, and that the *soil* in which it is sown is *good* also. *Then the ear*-the *strong stalk* grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly; it is *justified* freely through the redemption that is in Christ; it has the *ear* which is shortly to be filled with the *ripe* grain, the *outlines* of the whole image of God. *Then the full corn*. The soul is *purified* from all unrighteousness; and, having escaped the corruption that is in the world, it is made a partaker of the Divine nature, and is filled with all the fulness of God.

Verse [Mark 4:29](../../../kjv/mark/4/29). ***He putteth in the sickle*** — αποστελλει, *he sendeth* *out the sickle*, i.e. *the reapers*; the *instrument*, by a metonomy, being put for the *persons* who use it. This is a common figure. It has been supposed that our Lord intimates here that, *as soon* as a soul is made completely holy, it is *taken* into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the *benefit* of him who sowed it; for it can be of little or no *use* till it be *ripe*: so when a soul is *saved* from *all sin*, it is capable of being fully employed in the work of the Lord: it is then, and not till *then*, fully fitted for the Master's use. God saves men to the uttermost, that they may *here* perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the *world* and the *Church* of the manifestation of the *glory* of his *grace*. "But the text says, *he immediately sendeth* *out the sickle*; and this means that the person *dies*, and is taken into glory, *as soon* as he is *fit* for it." No, for there may be millions of cases, where, though to *die* would be *gain*, yet to live may be far better for the Church, and for an increase of the life of Christ to the soul. See [Philippians 1:21](../../../kjv/philippians/1/21); [Philippians 1:24](../../../kjv/philippians/1/24). Besides, if we attempt to make the parable speak here what *seems* to be implied in the *letter*, then we may say, with equal propriety, that Christ *sleeps* and *wakes* alternately; and that his own grace grows, *he knows not* *how*, in the heart in which he has planted it.
Verse [Mark 4:27](../../../kjv/mark/4/27).
On these two parables we may remark: -
1. That a preacher is a person *employed by God*, and *sent* out to *sow* the *good seed* of his kingdom in the *souls* of men.
2. That it is a sin against God to *stay* in the *field* and not *sow*.
3. That it is a sin to *pretend* to *sow*, when a man is not furnished by the *keeper* of the granary with *any more seed*.
4. That it is a high offence against God to *change* the *Master's* *seed*, to *mix it*, or to sow *bad seed* in the *place* of it.
5. That he is not a *seeds-man* of *God* who *desires* to sow by the *way side*, c., and not on the proper ground, i.e. he who loves to preach only to *genteel* congregations, to people of *sense* and *fashion*, and feels it a *pain* and a *cross* to labour among the *poor* and the *ignorant*.
6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root and, notwithstanding the *unfaithfulness* and *sloth* of many of his hearers, he shall doubtless *come with rejoicing,* *bringing his sheaves with him*. See *Quesnel*.

Verse 30. ***Whereunto shall we liken the kingdom of God?*** — How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek *fine turns* of eloquence to charm the minds of his auditors, nor to draw such *descriptions* and *comparisons* as may surprise them: but studies only to *make himself understood*; to instruct to advantage; to give true ideas of *faith* and *holiness*; and to find out such expressions as may render necessary truths *easy* and *intelligible* to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions *low* enough for the *slow* apprehensions of men. How *dull* and *stupid* is the creature! How *wise* and *good* the Creator! And how *foolish* the preacher who uses *fine* and *hard* words in his preaching, which, though admired by the *shallow*, convey no instruction to the *multitude*.

Verse 31. ***A grain of mustard seed*** — See on [Matthew 13:31](../../../kjv/matthew/13/31); [Matthew 13:32](../../../kjv/matthew/13/32).

Verse 33. ***With many such parables*** — πολλαις, *many*, is omitted by L, *sixteen* others; the *Syriac*, both the *Persic*, one *Arabic,* *Coptic, Armenian, AEthiopic*, and two of the *Itala*. *Mill* approves of the omission, and *Griesbach* leaves it doubtful. It is probably an interpolation: the text reads better without it.
***As they were able to hear*** — ακουειν, or to *understand* always suiting his teaching to the *capacities* of his hearers. I have always found that preacher most useful, who could adapt his phrase to *that* of the people to whom he preached. Studying different *dialects*, and *forms* of *speech*, among the common people, is a more *difficult* and a more *useful* work than the study of *dead languages.* The one a man *should do*, and the other he *need* not leave *undone*.

Verse 34. ***He expounded all things to his disciples.*** — That they might be capable of instructing others. *Outside hearers*, those who do not come into *close fellowship* with the true disciples of Christ, have seldom more than a *superficial* knowledge of Divine things.
In the *fellowship* of the saints, where Jesus the *teacher* is always to be found, every thing is made *plain*,-for the *secret* of the Lord is with them who fear him.

Verse 35. ***Let us pass over unto the other side.*** — Our Lord was now by the *sea of Galilee*.

Verse 36. **THEY*****took him even as he was in the ship.*** — That is, the *disciples; he was now* εν τω πλοιω, *in the boat*, i.e. his *own boat* which usually waited on him, and out of which it appears he was then teaching the people. *There were* several *others there* which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult; the meaning appears to be this: - The disciples sailed off with him just as he was in the boat out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman.

Verse 37. ***A great storm of wind*** — [Matthew 8:24](../../../kjv/matthew/8/24); [Matthew 8:24](../../../kjv/matthew/8/24).

Verse 38. ***On a pillow*** — προσκεφαλαιον probably means a *little* *bed*, or *hammock*, such as are common in *small vessels*. I have seen several in *small packets*, or *passage boats*, not a great deal larger than a *bolster*.

Verse 39. ***Peace, be still.*** — *Be silent! Be still*! There is uncommon *majesty* and *authority* in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that *protection* and *deliverance* which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction.

Verse [Mark 4:40](../../../kjv/mark/4/40). ***Why are ye so fearful?*** — Having me with you.
***How is it that ye have no faith?*** — Having already had such proofs of my unlimited power and goodness.

Verse [Mark 4:41](../../../kjv/mark/4/41). ***What manner of man is this?*** — They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succour and support which we receive from God in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered.
HAVING spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here, and must refer the reader to the places marked in the margin.

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