Down to Earth But Heavenly Minded

What does Mark Chapter 4 mean?

The focus of Mark’s Gospel is Jesus’ actions. Only here and in Mark 13:3–37 does this book spend significant time recording Jesus’ teaching. In the previous chapter, Mark explores the different reactions people have to Jesus, His teachings, and His miracles. The Pharisees (Mark 3:1–6, 22), Herodians (Mark 3:6), and Jesus’ family (Mark 3:21, 31) react with varying degrees of horror. The people like what Jesus has to say, but like His healing miracles more (Mark 3:7–12). The twelve, referring to Jesus’ inner circle of disciples, and a group of others want to know the deeper meanings of Jesus’ teaching (Mark 3:13–19, 34–35). Here, Jesus explains why He is met with such diverse reactions.

The crowd gathered on the shore of the Sea of Galilee makes aggressive attempts to reach Jesus for healing (Mark 3:7–9). So, He sits in a boat to teach them as they remain on the shore. Jesus uses parables, a symbolic form of teaching, to explain the mystery of the gospel (Romans 16:25; Ephesians 3:1–6). Parables are metaphorical stories which reveal the truth in an oblique way. Listeners must work to understand the seemingly simple stories—between public parables and private explanations to His disciples, Jesus mentions listening or hearing more than a dozen times! Not everyone heeds His instruction.

Although the crowd is willing to listen to Jesus’ parables, they have no interest in the spiritual meaning behind the stories. The disciples—the twelve and others (Mark 4:10)—ask Jesus for clarification when things are quieter. Jesus explains that the parables act as a gateway. Those who have no wish to dive below the surface are free to go on their way, while those who are drawn in by the simple stories will receive answers for their questions, answers which will eventually lead to forgiveness.

These reactions are illustrated in the parable. The seeds on the path are eaten by birds as Satan snatches spiritual truths from hardened hearts. Seeds in rocky ground are like those who hear Jesus’ teaching and react favorably, but don’t have the personal depth to keep their attention on Jesus in the face of hardships. The thorns represent worldly distractions, such as wealth, that keep an interested seeker from developing into a true believer. The seeds on the good soil are those who produce spiritual fruit (Galatians 5:22–23).

Jesus then tells several parables illustrating how His message of the gospel will spread. First, He explains that although the gospel has been hidden until now, it is time to expose the truth, like a lamp lighting a room. The more open people are to Jesus’ teaching, the more spiritual wisdom God will give to them. Those who only want to understand a little will wind up with nothing at all. Soon, Jesus will send the apostles out to propagate His message (Mark 6:7–13). As they teach, they should understand they are not responsible for the spiritual growth of their listeners any more than a farmer is responsible for making his crops grow. And they should be prepared; the simple truths of the gospel will create a great movement that blesses all the nations.

In that vein, Jesus tells the disciples it is time to cross the Sea of Galilee to reach other people. He takes advantage of the boat ride to sleep, despite getting caught in a horrible storm. Terrified of imminent death, the twelve awaken Jesus. After scolding them for their lack of faith, He tells the wind and sea, “Peace! Be still!” The weather immediately clears, and the disciples redirect their focus from fear to faith; from storms to Jesus, the man who can control the wind and the sea.

Chapter Context
Mark 3 explores the different ways people react to Jesus’ teaching and miracles. They either follow Him, use Him, hide Him, or destroy Him. In Mark 4, Jesus explains why people react the way they do. He uses parables to explain who is serious about learning from Him. The softer a person’s heart is, the more truth God will reveal. Soon, the twelve will also spread Jesus’ message, although they will not be responsible for the spiritual growth of those who believe. The following chapter returns to depicting Jesus’ miracles, including two of His most famous.

Verse by Verse

Verse 1. Again he began to teach beside the sea. And a very large crowd gathered about him, so that he got into a boat and sat in it on the sea, and the whole crowd was beside the sea on the land.

In Mark 3:9, Jesus asks the disciples to ready a boat by the shore of the Sea of Galilee in case the crowd becomes too aggressive. The boat acts as both a raised stage and as a pulpit, and the physical distance allows Him to take a break from healing people and casting out demons. The acoustics of the water carry His voice, even though the boat is just far enough away from shore that the people can’t easily approach. Matthew 13:1 says this is the same day Jesus’ mother and brothers came to take Him back to Nazareth.

During a drought in 1986, a boat was found in the Sea of Galilee dated to about the same time as Jesus. It was 27 feet (8 meters) long and 7 1/2 feet (2 meters) wide. It had a flat bottom and shows signs it had a mast for a sail. The bow was pointed while the stern was more rounded. It appears to have been just over 4 feet (1 meter) high. Such a craft would have been big enough for all the disciples to fit inside but small enough that skilled fishermen like Peter, Andrew, James, and John could have maneuvered it easily.

Although Jesus has the authority and the willingness to perform miracles of healing, that is not His primary mission. The miracles act as proof that God authorizes His message. It’s the message itself that matters. The theme of the entire chapter is how He will spread that message.

Context Summary
Mark 4:1–9 is this Gospel’s first major account of Jesus’ teaching. In the previous chapter, Jesus encountered varied reactions to His ministry. This passage opens with a parable describing why people react in these ways. Ironically, the very act of using parables reveals what kind of a student someone is. Those intrigued by the story and trusting of the teacher want to know more. Those who are hardened, shallow, or distracted don’t allow Jesus’ message to change their hearts. These events are also found in Matthew 13:1–9 and Luke 8:4–8.

Verse 2. And he was teaching them many things in parables, and in his teaching he said to them:

“Parable” is from the Greek root word parabole. It means to set something similar alongside for comparison. Speaking “in parables” can refer to use of metaphorical stories, or it can mean the story is enigmatic and in riddles. Mark’s emphasis is on the fact that Jesus’ teaching is puzzling, more than the fact that it’s in a particular literary form.

Mark does not record much of Jesus’ teaching. Matthew 13 includes a few more parables which Jesus apparently taught at the same time. The parables in Mark 4 all elaborate on the purpose of parables as a teaching method. Parables are useful because they teach spiritual truths through stories about everyday life. Jesus, however, also uses them as a vetting process. Those who refuse to listen at all show their rejection of Jesus. Those who listen and then leave with only a surface understanding reveal that they are not interested in following Jesus. But those who listen and stay to ask Jesus the deeper meaning have softened hearts that are ready to hear Jesus’ spiritual message.

Parables such as these work because God Himself established the objects these metaphors are based on. He also conditions us to listen to story through our need to understand history. Today, we are more likely to use allegory, like the Chronicles of Narnia. An allegory is similar to a parable, but the metaphor is based more on the character of people (like Aslan as Jesus) than more esoteric spiritual truths. Jesus’ use of parables shows that fiction, when done properly, can be a very effective tool for spreading the gospel and deepening spiritual growth.

Verse 3. “Listen! Behold, a sower went out to sow.

The word translated “listen” is from the Greek root word akouo. It means “to pay close attention and strive to understand what is being said.” Listening and teaching are the themes for the entire chapter. Through several different parables, Jesus talks about how to listen, what we should listen to, how we should pass on what we’ve heard, and what we should expect in response. The direct instructions are repeated at the end of this parable (Mark 4:9), and after Jesus explains what the people should do with what they’ve heard (Mark 4:24).

In the Old Testament, the idea of “sowing” is related to the blessings God will give Israel in the future. He will “sow” in Israel, and their population and blessings will be renewed (Jeremiah 31:27–28; Ezekiel 36:9–11; Hosea 2:21–23). In this parable, the sower is anyone who teaches the gospel. At first, the sower is Jesus, but He is training the twelve to join Him in that work (Mark 3:13–14; 6:7–13), and He does the same for believers today.

Just as a farmer can’t sow seeds he doesn’t have, we can’t teach what we don’t understand. We need to understand God’s Word well in order to teach others. In the parable of the sower, Jesus uses the metaphor of good soil accepting the seed of the gospel to represent those who willingly accept His words. We need to be the good soil before we can be the sower.

Verse 4. And as he sowed, some seed fell along the path, and the birds came and devoured it.

Jesus’ main parable in Mark 4 is about a farmer sowing seed in different types of soil. As he takes handfuls of seed, out of a basket or bag slung over his shoulder, and tosses them to the ground, some will inevitably land on the hard, sunbaked path. In his attempt to fully seed the fertile land, the farmer isn’t stingy with his sowing. In order to get the biggest return, he will seed the land up to and over the paths that run along the sides of the fields.

Mark 4:15 explains that the seed scattered on the path and eaten by the birds represents when the gospel is preached to hard-hearted people who are easily influenced by Satan (1 Peter 5:8). Satan takes the words of truth from the minds of the unbelievers through lies or bitterness or false beliefs. Like the sower, we shouldn’t reserve our preaching of the gospel, since we don’t know where that metaphorical field ends and the hardened ground begins. There will be those who seem to be “on the edge” who do receive God’s words.

Jesus deals with several different types of people in Mark 3, and here He explains why they react to Him the way they did. The seeds and the hard path represent those who already had hardened hearts toward Him. Their hearts weren’t willing to accept His words, and Satan quickly ensured the words wouldn’t stay long enough to work through the surface. This is reflected, in varying degrees, in the Pharisees and Herodians from Galilee (Mark 3:1–6) and the Pharisees who come from Jerusalem (Mark 3:22). Soon, they will be joined by the people from Jesus’ hometown (Mark 6:1–6).

Verse 5. Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil.

As the sower throws seed about his field, some will land on unfertile ground, including thin soil covered by rocks. It’s unclear why the plant sprouts and grows so quickly; it may be that the shoot is searching for sunlight beyond the rocks. Without deep soil to grow into, the plant has no choice but to search for nourishment elsewhere. But the thin soil doesn’t allow the roots to find water, and the little plant dies in the hot sun (Mark 4:6).

The seed represents the Word of God, and the rocky soil stands for hardship and persecution (Mark 4:17). A great many people look to Jesus as a loving, kind, generous rescuer. They accept His promises quickly and whole-heartedly, but they don’t listen to what it is He is saying (Mark 4:9). Jesus does not promise an easy life. In fact, He warns us of persecution (John 15:20). Our faith must not be shallow, like the rocky soil. We must follow Him with a deep character that resolves to absorb everything He has to say (Mark 4:24).

Colossians 2:7 exhorts us to be “rooted” in the word. The word “rooted” is taken from the Greek root word rhizoo and means to be fixed and established. We cannot be firmly rooted if our character is too shallow to value the Word of God. It is bad to have a hard heart that the gospel cannot penetrate, but it’s also bad to have a weak nature that rejects the gospel at the first sign of trouble.

Verse 6. And when the sun rose, it was scorched, and since it had no root, it withered away.

Jesus’ parable about the sower describes various types of people and their reactions to hearing the gospel. The seed thrown on the rocky ground means very shallow soil which cannot nurture the young plant enough to withstand scorching heat. Shallow soil doesn’t allow the roots to dive deep for water, which leaves the young sprout vulnerable to the elements.

The seeds sown in rocky ground have no “root in themselves” (Mark 4:17). They are incapable of allowing Jesus’ words to absorb deep into their selves because their character is so shallow. They like the idea of Jesus, but their eyes are still on their own comfort. As soon as hardship comes, they seek out another quick fix, and their young faith dies.

This hardship is persecution against those who believe in Christ (Mark 4:17). The Bible tells us that we should expect opposition because of our faith. Paul says, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). James 1:2–4 says that it is these very hardships that lead to a deeper faith. But faith can only grow if we are willing to be deeply rooted in Christ (Colossians 2:7).

The world loves to keep us shallow. “Fear of missing out” draws us in a hundred different directions at once. We are expected to be well-informed in politics, science, culture, entertainment, and all of our online “friends.” We are considered shallow if we don’t have a good grasp on all the ways people are suffering around the world and how to properly interact with each and every special interest group.

Jesus’ alternative is much simpler. Submit to God. Be rooted in God’s love. Understand and embody Christ’s love. And be “filled with all the fullness of God” (Ephesians 3:14–19).

Verse 7. Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain.

While seed that falls on the path doesn’t germinate at all, and the seed on the rocky ground barely sprouts, the seed that falls among the thorns grows, but doesn’t produce grain. Jesus likens this scenario to people who hear the gospel but are distracted by the “cares of the world and the deceitfulness of riches” (Mark 4:19).

There are several examples in the Bible of people who hear the gospel and seem to accept it, but are then distracted and drawn away by what the world has to offer. The worst and most obvious offender is Judas. He follows Jesus for about three years. He receives clarification on Jesus’ parables (Mark 4:10, 34) and training to spread Jesus’ words (Mark 3:14). But his lust for money (John 12:4–6) pushes him to betray Jesus to the chief priests (Matthew 26:14–16).

Mark 4:19 says that the thorns “choke the word” so that the sprout does not bear fruit. This suggests that the Word has some effect on the person who hears it, but not to the point of a saving faith. James 2:19 points out that even demons believe that Jesus is the Son of God and has all authority, but that doesn’t mean they submit to Him.

The major theme of Mark 4 is how to hear and then teach the gospel—evangelism. Hearing is the first step, but it is not the apex of the Christian walk. Having an understanding of Jesus is shown to be useless if that understanding does not result in a changed life (James 2:14, 18). It is impossible to serve both the world and Christ (Matthew 6:24). If there is no fruit (Galatians 5:22–23), there is very likely no faith.

Verse 8. And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.”

As the sower spreads his seed, some falls on the hardened path, the rocky ground, and the thorn patch. The sower’s aim, however, is the field of good soil. This soil not only allows the seed to root deeply, it nourishes the sprout, ensuring it grows and produces more seed—up to one hundred times as much as was planted.

Jesus explains that this ground represents the heart that is ready to hear and accept His words (Mark 4:20). It is not hardened, or easily deceived by Satan’s lies (Mark 4:15). It does not have a short attention span, vulnerable to criticism of its faith (Mark 4:17). And it is not easily swayed by the delights of the world that would distract it from eternal things (Mark 4:19).

Good soil isn’t entirely protected from hardships. People who are open to Jesus’ message can still be harassed by Satan, persecuted for their beliefs, and tempted by the world. But they hear Christ’s words willingly and openly (Mark 4:24). Like the Bereans, they examine what they are taught to determine what is true (Acts 17:10–12). And they value the truth, letting it inform who they are and what they do.

The natural result is that they emulate Jesus in spreading the gospel and turn into sowers, themselves. They trust God with the harvest (Mark 4:26–29), and watch as their faithfulness draws dozens more to a saving relationship with Jesus.

Verse 9. And he said, “He who has ears to hear, let him hear.”

This verse acts as the matching bookend to the introduction of the parable, as begun in verse 3. Jesus starts with the command to listen, and ends with the command to hear. To “listen” is to make the effort to catch the words of the speaker; to “hear” is to have the words in hand so you can analyze the message.

The wording of this verse infers that some can accept Jesus’ words while others can’t, but this “deafness” may be partial and/or temporary. As human beings, we often ignore the Bible if it tells us what we don’t want to hear about a certain topic, such as sex. Peter had issues with accepting Gentiles into Jesus’ family. After a very graphic vision (Acts 10:9–16) and firsthand proof that God gives the Holy Spirit to non-Jews (Acts 10:34, 44), he still had a hard time completely accepting them into the church (Galatians 2:11–14).

For others, this spiritual deafness is more complete, but temporary. Paul’s conversion is probably the most dramatic (Acts 9), but priests (Acts 6:7), Pharisees, and Jesus’ own brothers (Acts 1:14) also came to accept Him as their savior. This is one reason why we should spread the gospel liberally. Someone may not be listening in the moment, but the words could bear fruit in the future.

We choose whether to hear, but we also choose how much to hear. Mark 4:24–25 explains that we determine how big the “measure”—meaning the container—we want filled with Jesus’ words. We decide how much of the truth we want to hear and accept. Jesus understands that His message is a lot to take in. He gives us truth as we are able to accept it (Mark 4:33). As we learn more about Him and have more faith in Him, we should naturally see our ability to accept His words grow. If we find ourselves in a place of unbelief, it may be that we are caught up in the rocky ground of persecution or the choking thorns of consumerism. We need to evaluate our lives to see what sin and distractions are keeping us from hearing what Jesus has to say.

Verse 10. And when he was alone, those around him with the twelve asked him about the parables.

In Mark 4:1–9, Jesus illustrates why people have such different reactions to His message. One real-world demonstration of this came in the incidents described in Mark chapter 3. Here, the twelve core disciples, as well as others, stay with Jesus after His public teaching to learn the deeper spiritual message. Jesus typically speaks to great crowds with parables (Mark 4:34), and the disciples make a habit of asking Him for clarification. Matthew 13:10 says that after the parable of the sower, the disciples specifically ask Jesus why He teaches the crowd in parables. Fittingly, the parable of the sower is the story of how listeners react to the parables Jesus uses. This also explains how people respond to the Word of God, in general. In addition to clarifying the story of the sower, Jesus tells several other parables in Mark 4 to refine their understanding of what He is saying.

A parable is an invitation. It provides a peek at a spiritual truth. For the person intrigued by the story and trusting of the storyteller, it draws them to discover the deeper meaning. It also allows the teacher and students to discuss subtle nuances. Like the disciples, we have to be willing to dive in to the point of view of the storyteller in order to really understand the story.

Context Summary
Mark 4:10–20 follows Jesus’ telling of the parable of the sower, and now and the disciples would like to understand the deeper truths in the story. Jesus made a habit of explaining parables to those who wanted to know more than the general crowd. The fact that they are curious proves that they are the good soil that will produce much fruit. Jesus explains how the growth of the seeds represent why people react differently to His message (Mark 3). The subsequent parables will go deeper into what it will take for the gospel to spread successfully. You can also find this account in Matthew 13:10–23 and Luke 8:9–15.

Verse 11. And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables,

“The kingdom of God” does not mean being saved and going to heaven, although that is part of it. It means any situation on heaven or earth that reflects God’s power, sovereignty, and holiness. Jesus is willing to give the twelve and the other disciples special understanding of how God is working at that moment.

“Secret” is from the Greek root word musterion, from which we get “mystery.” It refers to something hidden, and not readily available to the public. It is only discovered and understood through divine revelation; in this case, Jesus providing an explanation. Daniel and Joseph experienced the mystery when they deciphered prophetic dreams; Nebuchadnezzar and Pharaoh’s dreams couldn’t be interpreted through stars or a standard book of symbolism. Daniel (Daniel 2:18–19, 27–30, 47) and Joseph (Genesis 41:1–36) only understood dreams because God revealed what they meant. In our case, the secrets are revealed through the Bible which is a recording of several revelations.

It may seem unfair that the disciples receive the mystery where the others don’t, but the parable of the sower explains why they have access to more information. They are the “good soil” that readily accepts the seed and nurtures it to germination, “yielding thirtyfold and sixtyfold and a hundredfold” (Mark 4:8). In other words, they choose to stay and ask for clarification. They are the people Jesus will describe in Mark 4:24–25 who bring a large “measure” because they want to understand many things. Jesus honors their heart by granting them their wishes. They stand in contrast to the Pharisees and Herodians who seek to destroy Jesus (Mark 3:6), the crowd who wants to use Him (Mark 3:7–10), and Jesus’ brothers who wish to hide Him (Mark 3:21, 31).

Jesus says that the crowd receives everything in parables. This includes Jesus’ actions as well as His verbal teaching—even Jesus physical miracles have a deeper meaning than what’s seen on the surface. All of Jesus’ ministry is hidden from those who don’t dig deeper. This doesn’t make God’s truth hidden, or mystical, or even complicated—it just requires that a person care enough to actually pay attention and be willing to learn. Anyone can do that, if they have the desire. The biggest parable of all may be that He did not come to save the Jews from the Romans, but to save everyone from sin.

Verse 12. so that “‘they may indeed see but not perceive,and may indeed hear but not understand,lest they should turn and be forgiven.’”

The quote Jesus gives is a paraphrase of Isaiah 6:9–10. The context is that Isaiah should continue to preach even though the people are already hardened to his message. Like the sower who spreads seed on the hardened, rocky, and weed-infested soil as well as the fertile ground, Jesus continues to teach the crowds, even knowing they include many who will not accept what He says.

This verse begins with a Greek word, hina, which is difficult to translate in this context. Typically translated as “that,” or “to,” here it most likely means a natural fulfillment: Jesus spoke in parables and the people didn’t understand what He was saying. Those who do not allow for a healthy measure of understanding will not perceive or understand and, therefore, will not be forgiven. Or it could refer to God further hardening the hearts of those who hardened their hearts first, like Pharaoh (Exodus 8:15, 32; 9:12). Either way, Jesus’ family and some of the priests and Pharisees who later follow Jesus show that this can be a temporary condition. It’s also possible that “so that” means this situation occurs “so that” Isaiah’s prophecy will be fulfilled.

Matthew 13:14–15 and Isaiah 6:9–10 both say “be healed” instead of “be forgiven.” In the Jewish culture, injury and illness are presumed to be punishment for sin (John 9:2), and being healed is public proof that God forgives the victim’s sin. This speaks back to Mark 4:11 which explains that even Jesus’ actions are in parable form—those who don’t care to consider them carefully won’t understand the message. The crowds who refuse to dig deeper into His message can’t understand that just as it is Jesus who heals them, it is Jesus who can forgive their sins. The Pharisees and casual observers can’t understand this even when Jesus spells it out for them (Mark 2:1–12).

Verse 13. And he said to them, “Do you not understand this parable? How then will you understand all the parables?

“Parable” comes from the Greek root word parabole. Literally, it means to place something next to another for comparison. In literature, it is a fictional account or description that acts as a metaphor for a deeper truth. A parable is not exactly the same thing as an allegory. While a parable may include allegory, an allegory is a fictional story in which a character or scenario represents a real-life person or scenario. In the parable of the sower, the sower is an allegory for anyone who teaches God’s truth, particularly about Jesus. Parables bear similarities to fables, in that they both are designed to teach a moral or spiritual truth.

Jesus uses parables to give people a choice. Many listeners are content to take the surface-level lesson and go on with their lives. But some, who become His disciples, stay and ask for clarification (Mark 4:10–12). This parable is especially important for the disciples because it refers directly to them. Jesus wants them, especially, to hear (Mark 4:9) and absorb as much understanding as they can (Mark 4:24–25) so they can teach what they’ve learned (Mark 3:13–14; 6:7–13). They must be the fertile soil (Mark 4:20) before they can be the sower.

The parable of the sower (Mark 4:1–8) is the meta-narrative of all parables. It is an explanation of how all parables—and all teaching—work. If the disciples don’t understand the parable of the sower, then they don’t have the spiritual insight to understand any parable.

“All the parables” could refer to all the parables Jesus told at this time (Mark 4:2) or all the parables He ever taught. The following explanations in Mark chapter 4 all relate to the parable of the sower.

Verse 14. The sower sows the word.

Mark 4:1–9 records Jesus’ parable of the sower. In it, a farmer spreads seed over a hardened path, rocky ground, land filled with weeds, and fertile soil. He is not stingy with his seed, but spreads as much as he can to ensure the biggest harvest.

In the parable, the “seed” is actually the “word.” “Word” is from the Greek root word logos. Logos has a rich definition that includes speaking, instruction, decrees, moral precepts, prophecy, and reason. In John 1, however, logos is specifically identified as Jesus. Jesus is God’s Word. He is God’s truth. The sower sowing seeds is a metaphor for anyone who teaches the gospel of Jesus (Luke 8:11), and by extension, those who teach further truths found in God’s Word.

The parable goes on to describe how different types of soil react to the seed in different ways. Mark 4:15–20 explains the metaphor of hearing and acting on the gospel. In Mark 4:20, Jesus exhorts His disciples to be the good soil that readily takes the seed and nurtures it to maturity where it produces thirty, sixty, or a hundred times what was sown. But He doesn’t expect them to merely spread the gospel. These are the people who will become the leaders of the church after Jesus dies, rises, and ascends into heaven.

Later, Paul will say, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (Romans 10:14). All good preachers start as good soil that takes in Jesus’ logos and allows it to change their hearts. Only by accepting the seeds of the gospel can we be effective sowers of the gospel.

Verse 15. And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them.

In Mark 4:14–20, Jesus explains the spiritual meaning behind the symbolism of the parable of the sower (Mark 4:1–9). As a sower sows seeds, some lands on the hard path and is quickly eaten by birds (Mark 4:4). The birds represent Satan who steals God’s truth before it gets a chance to break through the tough shell of hardened hearts. First Peter 5:8 describes Satan as a lion who doesn’t just steal truth, he devours lives. Often, those lives are destroyed by lies.

In Genesis 3, Satan deceived Eve into sinning against God, resulting in the human-wide curse of an inherited sin nature. In Mark 8:32–33, Peter bends to Satan’s lie that Jesus cannot die, and then tries to prevent Jesus from fulfilling His mission. In our lives, Satan’s lies appear in false religions, misinterpretations of God’s character, and the belief that we need worldly things more than God’s Word.

In the parable of the sower, Satan snatches the gospel away before it can save lives. What could be a harvest of one hundred-times the initial investment remains a hard heart, calloused to God’s love. The Pharisees and Herodians display this hard-heartedness (Mark 3:6, 22).

As with the other examples of soils, it’s possible for Satan to block God’s truth in one area while we accept the message in another. All of us have strengths and weaknesses; we may be very generous with our time and resources (Mark 12:41–44) but still have anxiety about spreading the gospel (Mark 13:11). God desires us to be mature in all areas of our spiritual walk (Matthew 5:48) and has given us the Bible for that purpose (2 Timothy 3:16).

Verse 16. And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy.

In the parable of the sower (Mark 4:1–9), some of the seed lands on rocky ground with very shallow soil. The seed sprouts quickly, but doesn’t last long when the hot sun shines down. Similarly, those with shallow faith will not last long when faced with hardships and persecution.

This is a genuine danger for attenders of “seeker-sensitive” churches. Overtly seeker-sensitive services run the risk of highlighting God’s love, acceptance, and forgiveness without teaching about His holiness and the obedience He expects of us. The point of a church service is devotion to “teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42). Even if a church has an extensive discipleship program, too many seekers and young Christians will not attend past the main service. If the sermon is merely a marketing presentation for Christianity, shallow listeners will not seek out deeper truths.

Mark 4:5 says that the seeds sprout immediately because the soil is so shallow. Similarly, shallow people enthusiastically accept quick-fixes. While they should be carefully testing the leaders’ teachings (1 Thessalonians 5:21), they’d rather take the lazy way and accept whatever sounds good or affirms their beliefs (2 Timothy 4:3).

Despite whatever spiritual gains they seem to make, shallow minds and hearts cannot be nourished on lies once they are exposed to the hardships and persecution. The Word of God is true, but it has to be sustained truthfully in the life of a believer in order to grow. Just as the sun scorches the seedling with no root (Mark 4:6), hardships will derail the faith of those who believe the Christian walk should be easy.

Verse 17. And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away.

The seed that falls on the rocky ground in Jesus’ parable of the sower (Mark 4:1–9) quickly sprouts, but just as quickly wilts when the hot sun shines on it. The soil is too shallow for deep roots to grow, and the little plant can’t draw enough water and nutrients from the ground.

Jesus explains that the ground represents a shallow person who quickly accepts the gospel and seems to grow in faith very quickly. But their character is weak. They can’t absorb the spiritual truths they need to grow in faith. And so they “fall away.” The crowd that pressures Jesus for healing but has little interest in His teaching show characteristics of the rocky soil (Mark 3:7–12).

“Fall away” comes from the Greek root word skandalizo, from which we get the English word “scandal.” The Greek word meant to tempt to sin, to cause to distrust, or to place a stumbling block. By the sixteenth century, it meant to be discredited because of sinful actions. To “fall away” doesn’t just mean to reject the gospel, it means to return to a life of sin.

In the Beatitudes (Matthew 5:2–12), Jesus describes as “blessed” the poor in spirit, the mournful, the meek, the merciful, the hungry and thirsty, the pure in heart, the peacemakers, and the persecuted. He promises that those with worldly disadvantages will find their situations redeemed. But here, He warns that those with shallow characters cannot accept the gospel. They may seem to at the beginning, but when their pretense is exposed to hardships, their “faith” will shrivel. Equally, when their pseudo-faith is challenged by persecution, it will shrivel up and die.

This verse inspires discussion as to whether or not the seed sown in the rocky, shallow soil represents someone who is actually saved. Salvation is through faith, not works (Romans 3:28), even as works are evidence of faith (James 2:14-26). But James 2:19 shows that it is possible to believe to an extent without being saved. There is more to faith than a shallow belief that never results in true, lasting growth.

Verse 18. And others are the ones sown among thorns. They are those who hear the word,

As the sower sows his seeds (Matthew 4:1–9), some land in a patch filled with thorns. The word translated “thorn” is from the Greek root word akantha and is the same word used when describing the crown of thorns Jesus wore on the cross (Matthew 27:29).

In the parable, the soil is good enough to nurture thorny plants, so the seed germinates and grows. But the weeds choke the plant before it can develop grain. The spiritual equivalent would be someone who hears the gospel, allows the message to reach his heart, and even shows some spiritual growth, but doesn’t display any spiritual fruit (Galatians 5:22–23).

These are the people who see Jesus as a good teacher and Christianity as a unique kind of self-help. They may take biblical principles and apply them to their family or marriage or business. They are drawn to the morality of Christianity, and have the appearance of spiritual growth. What these persons don’t understand is that “spiritual growth” is only authentic if it is empowered and directed by the Holy Spirit. The “fruit of the Spirit” isn’t a list of attitudes to strive for, but the natural result of allowing the Holy Spirit to work in us (Philippians 2:13).

It is these people who believe they can work for their salvation while keeping one foot in the world. They don’t understand that they are interpreting the gospel through the world’s point of view, and that same world will not let go easily (Mark 4:19; Matthew 6:24).

Verse 19. but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.

The seed from the sower that lands in a thorn patch will germinate and grow; if the soil is rich enough to nourish thorns, it will nourish wheat. But before long, the weeds will choke the young plant, preventing it from developing mature grain (Luke 8:14). Jesus explains that the seed is someone who hears the gospel and starts to allow it to make changes in their life. But they value worldly riches too much to continue.

The word translated “unfruitful” is from the Greek root word akarpos, and refers to a situation that doesn’t bring the results it should. Several characters in the Bible showed this quality. In Mark 10:17–27, the rich, young ruler appears to have spiritual maturity resulting in good works, but the love of his wealth reveals where his heart really lies. One man wants to follow Jesus, but first wishes to bury his father—a one-year-long process; Jesus tells him he has the wrong priorities (Matthew 8:21–22). Herod knows that John the Baptist speaks the truth, but to save face in front of his guests he has John killed (Mark 6:14–29).

It is possible that Jesus’ brothers reflect this same belief (Mark 3:21, 31). We aren’t told exactly why His brothers want to bring Him back to Nazareth, but it could be that rumors that He was crazy are hurting their business.

Scripture says that “the love of money,” not merely money itself, is something which draws us away from Christ (1 Timothy 6:10). We cannot prioritize both money and God (Matthew 6:24). Neither can we focus on earthly comforts if we are called to sacrifice for God’s kingdom (Matthew 6:25–33). Jesus points out that it is futile for someone to “gain the whole world and forfeit his soul” (Mark 8:36), whether “the world” means comfort, worldly status, wealth, or even our lives (Mark 8:35).

On a smaller scale, Jesus knows that weeds sometimes invade an otherwise fertile soil where we have resolved to establish deep roots (Matthew 13:24–30). God may leave those weeds—the worldly temptations—because we are where He wants us to be and He can protect us, even in the midst of our enemies (Psalm 23). We need to trust His judgment, allow His word to sink deep into our hearts, and trust that the Holy Spirit will develop fruit (Galatians 5:22–23).

Verse 20. But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”

The parable of the sower is a metaphor for why the people described in Mark chapter 3 reacted to Jesus in such varying ways. The seeds that land on the good soil represent the disciples (Mark 3:13–19), those whom Jesus calls His family (Mark 3:32–35), and anyone who asks for further clarification into the parable (Mark 4:10). But while the gospel and the gift of salvation are free, they aren’t passive.

Ephesians 2:8–9 clearly says that salvation is not dependent on any work we can do. It is impossible to be “good” enough to earn our way into heaven. Salvation is because of the work of Jesus on the cross, and He continues that work in us for a purpose (Philippians 1:6). “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10).

Jesus goes into this concept more deeply in the parable of the talents (Matthew 25:14–30). The Holy Spirit equips us, gives us gifts (Romans 12:6–8; 1 Corinthians 12:4–11, 28) and even does the heavy lifting (John 16:7–11). We are responsible for using the resources He has given us for the kingdom of God. And yet both the ability and the desire to do so are also gifts of God (Philippians 2:13).

Although Jesus did the work of the gospel by dying on the cross and rising again, we are called to do the work of spreading the gospel. In John 14:12, He promises that those who believe in Him will do greater works than He. “Greater works” not meaning more powerful, but farther-reaching. In Colossians 1:24, Paul explains that his ministry to spread the gospel fills up what was “lacking in Christ’s afflictions.”

Verse 21. And he said to them, “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand?

The word translated “basket” is from the Greek root word modios and literally means a “bushel measure.” “Bed” is from the Greek root word kline, and means a small bed or couch, as what people reclined on when sick or eating a meal.

“Light” represents several different things in the New Testament. Here it is the word of truth about the kingdom of God as taught through parables. Until this time, the Jews knew that the Messiah was coming to redeem and rescue them. But they didn’t understand who the Messiah was or how He would save them.

It is now time for Jesus to reveal God’s plan, but He does so judiciously. For one, He doesn’t allow demons to authenticate His identity (Mark 1:24–26, 34; 3:11–12). If He allows them to speak for Him, they will quickly twist His ministry with lies and lead many astray. He also limits the revelation of His message to those who trust Him enough to really want to understand. To outsiders, He will, for now, be the prophet who heals people, casts out demons, and says wise things. He knows that the deeper He delves into His true purpose, the quicker and harsher the opposition will react (Mark 3:1–6).

That reaction is inevitable, but before it happens, He needs time to train His disciples to spread His message to a wider audience (Matthew 5:14-16). Soon, He will send them out to preach and heal with His authority (Mark 6:7–13). Within a few years, they will be the fathers of His church.

Context Summary
Mark 4:21–25 is Jesus’ explanation of what makes for good learning conditions. Jesus has previously revealed why some people accept His teaching while others don’t (Mark 4:1–20). ”Light” is the truth of Jesus that should be let free to reveal the secret of the gospel. But it will only provide illumination for those who pay attention and come with a deep desire to understand. Next, Jesus will tell the disciples their responsibility in spreading the gospel (Mark 4:26–29) and what reaction they can expect (Mark 4:30–32). Luke also records this story in Luke 8:16–18 while Matthew touches on the themes in Matthew 5:15–16 and 10:26.

Verse 22. For nothing is hidden except to be made manifest; nor is anything secret except to come to light.

In the parable of the sower (Mark 4:1–9), the “seed” is Jesus’ parables. His parables contain truths that until this time have been hidden. Some of those truths include who the Messiah is, what the Messiah has come to do, and how God plans to save His people. With the coming of Jesus’ ministry, it is time to uncover those secrets.

Jesus’ intent for how the truth is to be made manifest is specific: not by demons (Mark 1:24–26, 34; 3:11–12), not in the wrong time (John 2:4; 7:8), and by apostles who have been specially chosen and trained (Mark 3:13–19). The disciples will not be able to reveal too much until Jesus has been resurrected (Mark 9:9). Some of the secrets, like that salvation is also for the Gentiles, will stay hidden until after Jesus’ ascension (Ephesians 3:6).

At this time, the Roman Empire is inundated by “mystery religions.” These are belief systems that initiates learn gradually as they rise through the ranks of the organization. Examples include the Cult of Cybele, the Mysteries of Isis, and the Mithraic Mysteries.

While mystery religions only reveal their secrets to the faithful, Jesus is just waiting on timing. His followers won’t understand He is the Messiah until they see His miracles. They won’t understand salvation until after the resurrection. They won’t understand the church until after His ascension. And they won’t understand that salvation is for all people until they see Gentiles converted.

In the church age, the light to be revealed is Jesus (John 9:5) and we are commissioned to shine that light (Matthew 28:19–20). We will meet persecution, but refusing to obey God is worse than death (Matthew 10:26–28). Unlike the pagan religions, Jesus’ mysteries are available for anyone who wants them, in any degree they wish to understand (Mark 4:24–25, 33).

Verse 23. If anyone has ears to hear, let him hear.”

This verse is a condensed summary of Mark chapter 4—an exhortation to pay attention to Jesus’ words and strive to understand what He is teaching. It is also used in Mark 4:3 when He says, “Listen!” Mark 4:9 is an almost-direct quote. And Mark 4:24–25 expounds on the phrase.

The disciples who ask Jesus for clarification of His parables (Mark 4:10, 34) are the “good soil” of the parable of the sower (Mark 4:8, 20). They choose to stay near Jesus and ask Him the deeper truths of the parables He teaches the crowd. In return, Jesus chooses them for advanced training (Mark 3:13–19) so they can spread His message (Mark 6:7–13).

The word translated “ears” is from the Greek root word ous. Literally, it means the physical organs on the side of your head, but metaphorically, it means the spiritual capacity to understand what is taught. “Hear” is from the Greek root word akouo. Similarly to ous, the plain definition means to not be deaf, but it also means to attend to and perceive what is being said.

Having “ears to hear” isn’t restricted to people who are well-educated, smart, or even wise. The Pharisees understand God’s work in Israel better than anyone, yet they still don’t take the time to contemplate the implications of Jesus’ teaching. Conversely, as the gospel spreads, the disciples will come to realize that “anyone” includes Samaritans, Romans, Ethiopians—any Gentile who is willing to listen (Romans 1:16–17).

True understanding of Scripture comes only through the Holy Spirit (1 Corinthians 2:10–13), but we each have some say as to how much understanding we will accept (Mark 4:24–25, 33). Knowledge builds on knowledge, and understanding is tightly associated with obedience (John 5:39–40; 7:17). If we find ourselves in a season where we can’t understand the Bible, it may be that we have rejected what God taught us previously, and He won’t continue until we accept the earlier message. Listening and understanding involves a radical change of character. God is not interested in us being academics who understand the Bible but refuse to live it out.

Verse 24. And he said to them, “Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you.

It’s crucial to take Mark 4:24–25 within the context of the whole chapter. Jesus is speaking about different reactions people have upon hearing His teaching. Mark 4:1–20 describes people who have hardened hearts, shallow personalities, greed, or faith in Jesus and a willingness to listen. Mark 4:21–34 gives further detail about the spread of the gospel.

The “more” that will be added isn’t power, influence, or material possessions. It’s spiritual wisdom. Jesus is saying that if we approach His teaching as if we were carrying a big basket, our basket will be filled with understanding and enlightenment. Jesus’ disciples embody this when they stay to learn when the miracles are over (Mark 3:33–35) and ask for insight into the parables (Mark 4:10).

We have a lot of choice and control over our Christian life. Matthew 7:1–5 explains that how we judge others’ actions will influence how they judge ours. Luke 6:37–38 adds that our personal policies on forgiveness and giving will determine how others forgive and give to us. It’s the same with spiritual knowledge. Knowledge of the kingdom of God increases and decreases exponentially. If we bring a large vessel to be filled with knowledge, it will be filled to overflowing. If we bring a small one, it will be filled initially, but then lost (Mark 4:25).

Our “measure” consists of our time, attention, and submission to Jesus’ words. Personal devotions, regular church attendance, and intentional application of Scripture in our lives are parts of a large measure. The more we ask for, the more the Holy Spirit will work in our lives, above and beyond the details of what we have learned. It is our choice to ask for wisdom (Matthew 7:7–11; Luke 11:9–13) and it is our choice to decide how much wisdom we will ask for (Mark 4:33). God will honor our request (James 1:5).

Verse 25. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.”

This verse is frequently misunderstood. Jesus isn’t talking about riches, talents, blessings, or influence. He is talking about insight into His message. Mark 4:24 explains that those who have wisdom into spiritual things receive that wisdom because they ask for it (Matthew 7:7–8). When we continually fill up our hearts with as much of God’s wisdom as we can take in, it multiplies. If we only accept a little truth about Jesus, it will have neither the context nor the mass to stay in our hearts. Wisdom doesn’t stay if it’s not reinforced.

This is similar to learning a foreign language. A student who studies for years and spends time in an environment where the language is spoken will understand more and more—becoming fluent in ways that can’t be formally taught. But if they study for a while, then stop “practicing” the language, and resort to using a smartphone app that gives them a few words, they will quickly lose everything they learned.

In Capernaum, Jesus is inundated with people who want to be healed (Mark 3:7–10), and they listen to some of His teaching (Mark 4:1–2). But they bring only a small “measure” of patience, interest, and submission for Jesus to fill with His message (Mark 4:33). The twelve and the other disciples stay with Jesus and ask for more (Mark 4:10, 34).

This speaks to a hard message that is also touched upon in the parable of the talents (Matthew 25:14–30). It is possible to hear and understand and accept a portion of Jesus’ message but not be saved. The slothful servant who refuses to invest his master’s money shows he does not trust his master, and he is sent into the darkness. His lack of works give evidence that his faith is dead (James 2:26). Jesus warns His casual listeners that following Him and receiving His salvation requires more than picking and choosing what we want to believe (Matthew 7:21–23).

Verse 26. And he said, “The kingdom of God is as if a man should scatter seed on the ground.

The kingdom of God—here meaning the same thing as the kingdom of heaven—doesn’t mean the end-times heaven or the afterlife, although it includes those places. It means any place or situation or moment where the sovereignty and power of God is evident. Justice, kindness, forgiveness, love—whenever qualities of God are on display, God’s kingdom is present. So when Jesus says, “The kingdom of God is like…” He is describing a situation that both reflects God’s character and glorifies Him.

All of the parables in Mark 4:21–34 elaborate on the parable of the sower (Mark 4:3–9), but the metaphors are decidedly mixed. In the parable of the sower, Jesus is the initial sower. In the parable of the growing seed, the sower is anyone who spreads the gospel. The parable of the sower describes how people respond to Jesus’ teaching. The parable of the growing seed explains that the teacher’s responsibility is to teach—to scatter seed. The teacher cannot force people to accept the message or to allow that message to make changes in their lives, any more than a farmer can force different types of soil to produce good crops.

Jesus’ work with the twelve (Mark 3:13–19) is the foundation of what Paul tells Timothy in 2 Timothy 2:2: “…what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.” Paul tells the Corinthians, “So neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Corinthians 3:7). Our job is to preach the truth; it is the work of the Holy Spirit to turn that truth into growth.

Context Summary
Mark 4:26–29 contains Jesus’ description of the responsibility of the teacher. Jesus had selected the twelve as apostles to spread the gospel (Mark 3:14). He has explained why He teaches with parables (Mark 4:1–20) and the importance of the act of teaching and the receptivity of the student (Mark 4:21–25). Now He clarifies that it is the teacher’s job to speak the truth. However, the spiritual growth resulting from that teaching is beyond the teacher’s control (1 Corinthians 3:5–9). Next, Jesus will teach His disciples about the effectiveness of the gospel (Mark 4:30–32). This parable isn’t found in the other synoptic gospels, although a similar, extended passage is in Matthew 13:24–30.

Verse 27. He sleeps and rises night and day, and the seed sprouts and grows; he knows not how.

In Mark 4:21–22, Jesus tells the disciples that God has several mysteries He will reveal at the appropriate time. These include that Jesus is the Messiah, that He will die to redeem sinners (John 3:14–15), and that His salvation is for Gentiles as well as Jews (Ephesians 3:6). In the parable of the growing seed, He hints at another—the future work of the Holy Spirit. The teacher teaches, but does not know how the message creates spiritual growth in the students. The Holy Spirit, who dwells in believers forever (John 14:16–17), convicts the world of sin (John 16:7–11) and reveals truth (John 16:13), including who Jesus is (John 15:26). Thee Holy Spirit also gives believers gifts to build up the church (1 Corinthians 12) and displays God’s attributes through us (Galatians 5:22–23).

This is an important message for evangelists, teachers, mentors, and especially parents. We need to stay connected to the Holy Spirit for our own growth and to make sure we are obeying God as we relate the truth to students, mentees, and children. But we cannot force spiritual growth. “So neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Corinthians 3:7).

Verse 28. The earth produces by itself, first the blade, then the ear, then the full grain in the ear.

The parable of the growing seed explains that God calls teachers to teach, but no person can actually bring about spiritual maturity in another. The Holy Spirit causes spiritual growth. The “full grain in the ear” represents a believer who has grown in faith enough to spread the gospel to others.

It’s tempting to make a theology of salvation out of the progression of blade, ear, and full grain, but that is not Jesus’ intent in this instance. Still, there are some lessons here relevant to salvation. Jesus talks about grain that germinates and grows into stalks but is destroyed by the sun or the thorns (Mark 4:5–7). This represents people who hear the gospel and react favorably at first, but can’t withstand the trials, persecution, or their love of worldly riches (Mark 4:16–19).

Conversely, authentic salvation always results in visibly changed lives (James 2:17). As we grow in faith, the Holy Spirit changes us, allowing us to express His character (Galatians 5:22–23). Critically, though, we should remember that just as the Holy Spirit gives believers different gifts (Romans 12:6–8; 1 Corinthians 12:4–11), each individual grows in a different way. We can’t judge the salvation of another who doesn’t grow the way we expect them to (Romans 14:1–4).

The most important growth, one every believer should exhibit, is the desire to spread Jesus’ gospel to others. This is why He chooses the twelve (Mark 3:13–15). After His resurrection, He gives the twelve the Great Commission to spread the gospel, make disciples, baptize new believers, and teach them to obey His words (Matthew 28:18–20). That command is for us, as well.

Verse 29. But when the grain is ripe, at once he puts in the sickle, because the harvest has come.”

The application of the parable of the growing seed is the work of the Holy Spirit in evangelism and spiritual growth. The teacher spreads the gospel, the students hear it, but it is the Holy Spirit who causes the message to make a difference in the lives of the hearers.

That difference includes a better understanding of who Jesus is (John 15:26) and why we need Him (John 16:7–11), a change in character (Galatians 5:22–23), and insight into the Scriptures (John 16:12–13). The culmination of all this change is that we will join in God’s work of changing lives by teaching people about Jesus’ gospel (Matthew 28:19–20).

In Scripture, “ripe grain” refers to a situation that has come to full fruition. In Joel 3:13, the “ripe harvest” is the full measure of evil God can stand before He destroys the nations. In the New Testament, ripe grain typically denotes new God-followers. The harvest refers to the end times when Jesus will come and take His followers from the corrupted world.

Although Mark 4 seems to infer that people who reject Jesus’ message will be geographically separated and free to live as they choose, Matthew 13:24–30 adds detail to Mark’s account. It says that once the seeds are sown, an enemy comes along behind and plants weeds in the field. This represents Satan putting various temptations and barriers in our path, designed to keep us from accepting and growing in Christ. Jesus warns that following Him may lead to split families (Luke 12:53) or even the necessity of distancing oneself from family (Mark 3:31–35).

This does not mean that a believer must categorically and completely separate from a family member who doesn’t follow Christ or who causes issues. Jesus teaches that we should value reconciliation (Matthew 5:23–26), bear insults with grace (Matthew 5:38–40), and love those who persecute us (Matthew 5:43–48). This love is to be patient, kind, forbearing, and hopeful (1 Corinthians 13:4–7). God will not remove troublesome people from His followers until the end times. To separate believers now would remove Christian influence from the world. Christians cannot follow the command to spread Jesus’ words if we’re never around anyone who hasn’t already heard them!

Verse 30. And he said, “With what can we compare the kingdom of God, or what parable shall we use for it?

While studying the parables that describe the kingdom of God, it’s interesting to note that earthly kingdoms, themselves, are a type of parable. A kingdom is a realm over which a monarch has authority to make decisions. Naturally, the kingdom will come to reflect the character of the king, whether that be strong, weak, benevolent, or corrupt.

The kingdom of God is not a sovereign state on earth, but whatever part of creation shows God’s sovereignty and power. Whatever is holy, grace-filled, and obedient to Scriptures is God’s kingdom. God uses different methods for illustrating His kingdom. During the time between Eden and the Flood, God interacted through personal conscience. This was an abject failure on the part of man, because people will not be “good” by choice. The Mosaic Law showed that people cannot manifest God’s kingdom by threat of civil punishment, either.

The parable of the mustard seed is a description of the dispensation of grace. This is the time of the church when the Holy Spirit will dwell in each believer, giving them power to spread Jesus’ message and draw even more people to a saving relationship with Him. The church will spread quickly, reaching more and more people. But, in the end, it will show that even with the Holy Spirit’s influence in our lives, people are completely incapable of perfect obedience or fully bringing God’s kingdom to earth.

Context Summary
Mark 4:30–34 is a lesson from Jesus about the power of His message. Jesus is preparing His disciples to preach the gospel. He’s talked about the different types of students they’ll encounter (Mark 4:1–20, 24–25), the need for teaching (Mark 4:21–23), and the fact that they can’t make anyone listen (Mark 4:24–29). Like the growth of the tiny mustard seed, the gospel will cause a great movement that will change lives across the world. Mark finishes the section with a reminder of how and why Jesus uses parables to teach (Mark 4:33–34). This account is also found in Matthew 13:31–32, 34–35 and Luke 13:18–19.

Verse 31. It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth,

Although the mustard seed isn’t the smallest seed on the entire planet, it was the smallest seed Jews planted in their gardens at this time. Reference to the mustard seed as “the smallest” is a Jewish proverb. The seeds are about one to two millimeters in diameter, or about 1/16 inches. Our cultural equivalent would be to point out how a mighty oak tree is grown from a single acorn.

Pliny the Elder, in his book The Natural History, says of mustard that it germinates immediately upon being sown and it is “scarcely possible to get the place free of it.” He also says that mustard relieves the sting of serpents and scorpions, neutralizes poisonous fungi, cures post-nasal drip, and helps with toothache, asthmas, epilepsy, and “hysterical suffocations.” Although his enthusiasm for mustard’s medicinal uses is certainly hyperbolic, since Pliny the Elder lived in the first century, we can assume that Jesus’ audience held similar views.

In Matthew 17:20, Jesus says that faith as small as a mustard seed can move a mountain. Here, as in the other proverbs of Mark 4, the seed can be seen as the gospel that is scattered amidst a crowd. In a way, it’s also Jesus, Himself. He is rather plain looking (Isaiah 53:2). He is falsely considered an illegitimate son of Mary (Mark 6:3). And even His hometown has a bad reputation (John 1:46). But He obviously makes a big impact.

That Jesus, the Son of God, came to earth as a man to die a man’s death, is essential for the gospel. As the seed is sown in the ground, God becomes man. And like that seed, He has to die (John 12:24). The result for the piece of grain is a great harvest of more kernels (Mark 4:8). The result of Jesus’ death is His resurrection and salvation for the world (2 Corinthians 5:21).

Verse 32. yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.”

The mustard seed is not the smallest seed in all of existence, but at one to two millimeters, it was the smallest seed the Jews planted in their gardens at the time of Christ. It grows quickly into bushes nine feet tall and, if left to its own devices, becomes an impenetrable thicket.

The reference to the birds that shelter in the mustard sounds random, although poetic. But Jesus is referring back to Old Testament prophecy in which birds that nest in trees represent representatives of different nations who find protection in powerful leaders. In Ezekiel 31:2–6, that leader is Pharaoh; in Daniel 4:20–22, it’s Nebuchadnezzar; while in Ezekiel 17:23, it is God. The first few chapters of Acts bear witness to what is essentially Jesus’ prophecy. In Acts 1:15, right after Jesus ascension, about 120 people in Jerusalem claim to be Christ-followers. The Holy Spirit comes, and Peter preaches to a crowd of Jews from all over the Roman Empire (Acts 2). Three thousand from among the crowd ask to be baptized (Acts 2:41). Before long, five thousand men and an unnamed number of women are saved (Acts 4:4).

This massive growth isn’t the result of Peter and John’s great teaching, but of the Holy Spirit working in hearts (Mark 4:26–29). Peter and John are merely faithful to Jesus’ command to teach what they had been taught.

Verse 33. With many such parables he spoke the word to them, as they were able to hear it.

The “they” in this verse is the crowds of people (Mark 4:1–2). A parable is a metaphorical story which takes an everyday event or situation and applies it to reveal a spiritual truth. Jesus uses parables to draw people in. Many are willing to listen to His short stories and perhaps contemplate how they relate to their lives. But only a few (Mark 4:10, 34) stay behind and ask for further explanation.

“Word” is from the Greek root word logos. The definition encompasses speech, language, reason, and logic. The apostle John identifies Jesus as the Logos (John 1:1). The Word is living and active. It isn’t just information; its sharp truth can detect the slightest variations (Hebrews 4:12). In order for the Word to reach someone, the person must be prepared. By speaking in enigmatic parables, Jesus gives the people space to consider what He’s saying and time for their perspectives to come around to His point of view. Even the disciples need time.

The purpose of Jesus’ words isn’t to increase knowledge, or even inspire legalistic obedience—the point is to create a changed heart. That result requires time and the work of the Holy Spirit. To present all the truth of the kingdom of God without preparing people would have been dangerous because, like the Pharisees, many would have wholly rejected what they half understood.

So Jesus is strategic in His speaking ministry. He understands that some people cannot take in too much new information (Mark 4:24–25).

Verse 34. He did not speak to them without a parable, but privately to his own disciples he explained everything.

The Greek verb tense of this verse suggests the disciples regularly asked Jesus for clarification after He taught crowds with parables. This means they are the good soil (Mark 4:8) who choose to hear and understand Jesus’ message (Mark 4:9, 23), and who have been chosen to continue Jesus’ work (Mark 3:13–15).

A parable is somewhat like a movie trailer, or an advertisement. It reveals a little about the purpose, use, or characters of what’s being presented, but it isn’t the movie or product itself. Parables are designed to woo people and invite them into a deeper relationship with the teacher and the subject matter. Parables don’t hit listeners over the head with theology, but reveal which of the listeners want to know more. It is these—the seekers who want greater understanding—who will be left by Christ to explain the gospel after His resurrection and ascension. Then the teaching will become clearer. The parables are a vetting process for future teachers.

In Matthew’s account, Jesus quotes Psalm 78:2. He says, “This was to fulfill what was spoken by the prophet: ‘I will open my mouth in parables; I will utter what has been hidden since the foundation of the world’” (Matthew 13:35). Parables take God’s hidden truth and summarize it with an easier-to-describe situation; this draws the interest of whoever wants to know that truth. Those who follow a search for truth, and dig into the deeper meaning, are those Jesus calls His disciples and His family (Mark 3:31–35).

Verse 35. On that day, when evening had come, he said to them, “Let us go across to the other side.”

Jesus has been teaching by the Sea of Galilee, most likely near Capernaum. The crowd has grown so big that He has to sit in a boat offshore in order not to be mobbed (Mark 3:9; 4:1). His parables have focused on how the gospel will spread and what reactions His disciples should expect.

But now He is exhausted. His teaching and healing ministry often leaves Him without time to eat (Mark 3:20) or sleep (Mark 1:32–39). The crowd of people has heard all they can take in at that moment (Mark 4:33), and it’s time to move on. It’s unclear exactly where they are headed other than across the lake. Mark 5:1 says they will land in the “country of the Gerasenes,” but we’re not sure where that is. It’s probably on the central east coast, about seven miles away.

Despite His fatigue, Jesus invites the twelve to leave with Him. Jesus carefully prioritizes how He spends His time. He slips away to speak with God (Mark 1:35), draws the twelve away for special training (Mark 3:13–14), welcomes a larger group of disciples who want to learn from Him (Mark 3:33–34; 4:10), and teaches parables to crowds (Mark 4:1–2). Soon He will spend extra time with Peter, James, and John (Mark 5:37; 9:2–8; 14:33). By keeping the disciples close, Jesus ensures they will learn the right lessons from their time together.

Context Summary
Mark 4:35–41 is part of a passage expounding on Jesus’ authority. He has demonstrated power over sickness (Mark 3:7–10), demons (Mark 1:21–26), and the Sabbath (Mark 2:23–28). Now He controls the wind and the sea. Next, He will conquer a legion of demons (Mark 5:1–13), social conventions (Mark 5:25–34), and death (Mark 5:21–24, 35–43). In this miracle, Jesus displays His authority over nature, specifically conditions that His disciples know and rightfully fear. The story of the storm is also recorded in Matthew 8:23–27 and Luke 8:22–25.

Verse 36. And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him.

Jesus has been teaching a crowd from a boat on the shore of the Sea of Galilee, probably by Capernaum. Evening has come, and the people have heard all the parables they can absorb (Mark 4:33). Without returning to Peter and Andrew’s house to pick something up or even setting foot on shore, Jesus asks the twelve to launch across the lake. If He had gone to shore, the people likely would have rushed Him again, seeking more healing miracles (Mark 3:7–10, 20; 4:1).

The disciples learn that following Jesus requires travelling light. When Jesus sends them out on their own for the first time, He tells them to “take nothing for their journey except a staff—no bread, no bag, no money in their belts—but to wear sandals and not put on two tunics” (Mark 6:8–9). This isn’t because those things won’t come in handy—actually, it’s because those items are very useful! But Jesus doesn’t want the disciples to grow to rely on worldly things. Paul, sitting in a Roman prison, tells the Philippians that he appreciates their gifts but also knows how to be content without them (Philippians 4:10–14).

This is a theme in Scripture that we often miss. God does not promise His ministers an easy life. He promises to equip us for ministry; failures are on our account, not His. He ensures we can bear any circumstances (Philippians 4:13) and reject any sin (1 Corinthians 10:13), and that He provides what we need in the moment, whether food (Matthew 6:11), clothing (Matthew 6:24–25), or words (Mark 13:11). He does not promise us worldly comforts, or even safety. Just what we need to do His will.

Mark doesn’t elaborate as to who is in the other boats, and Luke and Matthew don’t mention them. It’s possible that the other disciples beyond the twelve asked local fishermen to follow (Mark 4:10), but we just don’t know. Perhaps, due to the storm, the other boats fell back that evening and didn’t make it across the lake with Jesus and the twelve. Perhaps God allowed the storm for this purpose. Since Scripture is not specific, we really don’t know.

Verse 37. And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling.

During a drought in 1986, two fishermen brothers who were also amateur archaeologists found a boat in the Sea of Galilee. They contacted antiquity authorities who excavated the remains and dated the cedar boat to between 100 BC and AD 200.

Originally, the boat was about 27 feet long, 7-1/2 feet wide, and 4 feet high. It had a sail, a pointed bow, and a rounded aft section. It’s likely Jesus and His disciples were in a similar type of boat. The experienced fishermen in Jesus’ group could have maneuvered such a boat easily, but it still would have been big enough to fit Jesus and the twelve, at least under calm weather conditions.

The Sea of Galilee sits 680 feet below sea level and is nearly surrounded by hills. Winds, as high as sixty miles an hour, blow from the southwest and cause great storms, usually in the afternoon. The water is fairly shallow at 200 feet, causing violent waves as high as ten feet on the shores. The Golan Heights grab the winds and swirl them around unpredictably. When the storms come at night, they are even fiercer.

In this incident, the skies are dark. The waves are high. The winds are violent enough to tear the sail. The boat is filling with water. And even if the experienced fishermen could see the other boats that came with them, they wouldn’t be able to reach them. Experienced Bible-readers know what happens next—the disciples awaken Jesus, and Jesus calms the storm and scolds them for their lack of faith.

But what would our reaction be in similar circumstances? When our world grows dark and everything seems turned around, it’s easy to get frightened. When we call out for Jesus’ help, do we ask in faith that He will hear us?

Verse 38. But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?”

Adrift in a violent storm that threatens to swamp and capsize the boat, the disciples look to Jesus. The “cushion” Jesus is sleeping on may have been a sandbag used for ballast or an extra seat used for passengers. Either way, it wasn’t designed for comfort. But Jesus is exhausted. His short ministry has been characterized by crowds of people (Mark 3:7–10; 4:1–2), little chance to eat (Mark 3:20), and not much rest (Mark 1:32–35). Not even a water-logged boat rocked by fierce waves can wake Him up.

Is it reasonable for the twelve to be afraid? To this point, the twelve have seen Jesus heal physical maladies, cast out demons, teach mobs, and argue with religious leaders. As miraculous as His powers are, the twelve have yet to see anything that indicates He has authority over natural phenomenon. Still they wake Him, not necessarily expecting Him to rescue them, but to invite Him into their panic.

In a crisis, the disciples go back to what they know. Storms on the Sea of Galilee are too dangerous for even the most skilled fisherman. Peter, Andrew, James, and John are out of their depth. But Jesus is calling them to be more than their worldly roles. He is calling them to give their lives over to Him. He has told them His plans for them, and they should trust that He will see them to completion (Mark 1:17; 3:13–14). But even more so, they must learn to fully give their lives to Him for His purposes. For ten of them, that will mean martyrdom, and for one it will mean exile.

Verse 39. And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm.

The word translated “rebuke” is from the Greek root word epitimao. Literally, it means to assign or acknowledge the value of something. In this case, Jesus judges that the wind is not wanted. It’s the same word used when Jesus confronts demons (Mark 1:25; 3:12; 9:25).

“Peace” is from the Greek root word siopao which literally means to be quiet or to refrain from speaking. “Still” comes from the Greek root word phimoo which is to keep quiet as with a muzzle, keep under control, or silence. It’s interesting that Jesus addresses elements of the weather like we would a living creature. While God gave humans authority over animals and plants (Genesis 1:28), Jesus created everything on earth and, therefore, has dominion over all creation (Colossians 1:16).

In the Old Testament, we see that only God can control the weather (Psalm 65:7; 89:9; 107:23–32), although those who make their living from the sea can usually predict it (Matthew 16:3). Some Old Testament prophets announce when God would bring or take away rain, or pray for rain based on God’s instructions, but they never command weather directly and by their own authority. The disciples have seen Jesus’ authority over injuries and illnesses, as well as demons, but they are only beginning to understand who Jesus really is (Mark 4:41). Jesus calms the storm because the disciples are afraid of dying. They need to see that His authority extends to the external circumstances they will meet.

That does not mean that He will deliver them from all harm; this is one of the great ironies in the Christian life. God can control everything and make all things right and we must have faith in Him and be content even when He doesn’t act (Philippians 4:12–13).

In Acts 27:13–38, Paul and his entourage get caught in a horrible storm that tears apart their ship and forces them to swim to safety. But because of his faith, Paul is able to use the circumstances to earn the trust of the crew and minister to the people they meet on the island (Acts 28:7–10). Our own spiritual stability is more important than God’s exhibition of power over our troubles.

Verse 40. He said to them, “Why are you so afraid? Have you still no faith?”

The storm on the Sea of Galilee must have been exceptionally fierce to frighten Andrew, Peter, James, and John—experienced fishermen. The twelve have awakened Jesus who calms the storm and then addresses them and their lack of faith.

The twelve are not wrong to wake Jesus. It would have been appropriate to warn Him of the danger, to ask Him to help bail the water, or to suggest He may need to get ready to swim. Violent storms and little ships are an unpleasant combination, and if the twelve had thought about it, they could have even asked if Jesus could do something about the wind.

But they aren’t quite so level-headed. They fear for their lives and, like the crowd who desired healing (Mark 3:7–10), grasp at Jesus to do something. Jesus has told them He has a purpose for them (Mark 1:17; 3:13–14) which they haven’t fulfilled yet. That should reassure them that they will not perish that night. But in the moment, the faith that draws them closer than family (Mark 3:31–35) is not enough to trust Him with their lives.

Jesus understands human limitations. He only teaches the crowds as much as they can hear (Mark 4:33), letting His simpler messages percolate in their hearts until they are ready for more. But He expects the twelve to be beyond such limitations. They are the good soil that accepts the word to “bear fruit, thirtyfold and sixtyfold and a hundredfold” (Mark 4:20). They are open to His message (Mark 4:23), absorbing all they can get (Mark 4:24–25). He gives them “the secret of the kingdom of God” (Mark 4:11). But their lack of faith put them in danger of being the seed sown in the shallow, rocky ground, that sprouts quickly and withers under hardships (Mark 4:16–17).

Despite our limitations (Mark 4:33), Jesus expects us to do the best we can with what we have. Bring the biggest “measure” we have (Mark 4:24), and serve Him with all He gives us (Matthew 25:14–30). The disciples have seen Jesus heal physical ailments, cast out demons, and now quiet a storm. In Mark 5, they will see even more.

Verse 41. And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”

The Christian faith can be boiled down to the questions of “Who do you think Jesus is?” and “How will you react to who Jesus is?” The disciples met Jesus as a carpenter’s son from Nazareth. Andrew had heard from John the Baptist that Jesus is the Messiah (John 1:35–40) and had quickly told his brother Peter (John 1:41–42). When Jesus cast out demons and healed people, the twelve followed Him. When the Pharisees challenged Jesus (Mark 2:6–7, 18, 24)—even to the point of claiming His power was from Satan (Mark 3:22)—they stayed with Him.

But to this point, crowds, meddling Pharisees, and unemployment (Mark 1:16–20) are all the twelve have had to face. With the storm, they begin to understand that following Jesus may be dangerous business—that He may be dangerous.

From the time the Jews returned from exile in Babylon until day the twelve stepped on the boat, the Jewish people have been waiting for the Messiah. The prophecies in the Old Testament promise that God will send a king from the line of David who will free His people from foreign rule and bring peace and prosperity to the land. In anticipation, leaders and families periodically revolted against whichever empire had control; some rebels had even come from Galilee.

The twelve expect that Jesus is the Messiah who will lead a political rebellion that will actually be successful on a grand scale. They think it’s reasonable that such a man will have miraculous powers like healing and authority over demons. They are perhaps intrigued that He clashes with the religious rulers who remain pious in an attempt to call the Messiah to them.

But they never expected that the Messiah is God Himself. It had never crossed their minds that their friendly teacher has the authority over nature that only God has. It will take years more before they really comprehend.

Chapter Context
Jesus speaks in parables to the assembled crowd, giving them an opportunity to decide how much spiritual truth they want to absorb. The disciples, wanting to learn more, ask Jesus to explain the meaning of the parables He has taught. As Jesus explains these ideas, He demonstrates that a person’s spiritual knowledge is based on their willingness to pursue truth. After describing Jesus’ teaching in some detail, the Gospel of Mark describes how Jesus calms a storm on the Sea of Galilee.

End.

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