Seventh-day Adventist Bible CommentaryMark 4

By the sea side. [Sermon by the Sea, Mark 4:1–34=Matt. 13:1–53=Luke 8:4–18. Major comment: Matthew. On parables see pp. 203-207.]

His doctrine. Literally, “His teaching.”

How then will ye know? The parable of the Sower, the Seed, and the Soils was the simplest of parables. Its meaning should have been clear to the disciples. If they experienced difficulty with this one, what would they do with the others? Lusts. From the Gr. epithumia, “ardent desire,” “yearning,” or “longing.” The Greek of itself does not have the connotation of our word “lust.” It was “with desire [Gr. epithumia]” that Jesus desired to celebrate the last Passover with the Twelve (see Luke 22:15). Desire is wrong only when it is directed toward things that are evil. Here it is worldly interests such as the desire for riches that make the “desire” evil.

Candle. Gr. luchnos, “a lamp.” Christ repeated the parable about the candle in different forms at various times, to teach various truths. When He gave it as part of the Sermon on the Mount (see Matt. 5:14–16), He used it to illustrate the responsibility of Christian believers to be an example to the world, to let their individual light shine. Here it is an illustration of the light of truth revealed in His own teachings, particularly through the use of parables. In Luke 11:33–36 it illustrates the individual’s perception and reception of truth. Bushel. Gr. modios. Not a U.S bushel, but .99 peck, or 8.72 l. (see p. 50). “The candle,” “the bushel,” and “the bed” were articles of equipment to be found in every home, thus making the illustration quite graphic. Candlestick. Literally, “lampstand” (see on Matt. 5:15).

Nothing hid. See on Luke 8:17.

Ears to hear. See on Matt. 11:15.

What ye hear. Luke reads, “how ye hear” (ch. 8:18). There are some things the Christian had best not hear or see; there are other things that it is wise for him to “hear.” With what measure. See on Matt. 7:2.

The kingdom of God. See on Matt. 3:2; 4:17; 5:2; Luke 4:19.

Cast seed. Only Mark records the parable of the Growing Seed. It illustrates the same truth spoken to Nicodemus in regard to the operation of the Holy Spirit (see John 3:8). In this parable Christ says that if the seed of the kingdom is but given a chance in the life, it will produce its harvest of good. Men may not be able to explain how the process of Christian growth and character transformation takes place, but it goes forward nevertheless.

Sleep, and rise. Having planted the seed, the farmer goes about other business. But the process of growth goes forward regardless of his presence or absence, whether he sleeps or wakes. He may cultivate and irrigate the seed as it grows to maturity, but he cannot make it grow.

The earth. The plant grows out of the earth and the earth contributes to its growth, but it is the plant itself that produces fruit. Of herself. Gr. automatē, “moved by one’s own impulse”; from which is derived our word “automatic.” Then the ear. That is, the ear of grain when it begins to form, in contrast with the ear at maturity. Corn. Rather, “grain” (see on Lev. 2:14).

Is brought forth. That is, when the grain is ripe. He putteth in. Gr. apostellō, “to send forth,” from which comes our word “apostle,” meaning “one who is sent forth” (see on ch. 3:14). The work of the apostles is elsewhere compared to that of reapers (see John 4:35–38). Harvest. See on Matt. 3:12; 13:30.

Whereunto. See on Matt. 13:3. Kingdom of God. See on Matt. 3:2; 4:17; 5:2; Luke 4:19. Shall we compare it? Christ takes His hearers into consultation, as it were. His audience was invited to participate in the quest for truth.

Ellen G. White

Mustard seed. See on Matt. 13:31, 32.

Many such parables. Mark probably refers only to the parables spoken upon this occasion, though the same would no doubt be true of all the parables of Christ. As they were able. Christ did not speak in parables in order to conceal truth, but in order to reveal it.

Without a parable. Heretofore Christ had made sparing use of parables in His teaching. The Sermon by the Sea marks the beginning of His parable teaching as a regular method of proclaiming the gospel (see pp. 203, 204).

Same day. [The Storm on the Lake, Mark 4:35–41=Matt. 8:18, 23–27=Luke 8:22–25. Major comment: Matthew.] That “day” had been an eventful one in the life of Jesus (see on Matt. 8:18). In Mark’s account of the storm on the lake he includes certain dramatic details of the incident not mentioned by either Matthew or Luke.

Other little ships. These were filled with people who still followed Jesus eagerly (cf. DA 334).

A pillow. Probably this was a regular part of the boat’s equipment, being a coarse leather cushion for the steersman, who sat at the stern of the boat. Master. Literally, “Teacher.” Carest thou not? Their appeal reflects impatience bordering almost on despair.

Peace. Literally, “be silent.”

Be still. Literally, “be muzzled.” The elements were not only to become silent but to remain so. Some have suggested that Jesus here rebuked the elements as if they were raging monsters.

They feared exceedingly. Literally, “they feared a great fear,” or more freely, “they were filled with awe.”