Verse by Verse

1 Then He went out from there and came to His own country, and His disciples followed Him.

² And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were astonished, saying, “Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands!

³ Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?” So they were offended at Him.

⁴ But Jesus said to them, “A prophet is not without honor except in his own country, among his own relatives, and in his own house.”

⁵ Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.

⁶ And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching.

Also found in Matthew 13:54-58.

His own country (v.1) — Nazareth, where He lived for almost 30 years. A different visit than the one recorded in Luke 4:16-30.

It is telling that the people did not deny either Jesus’ wisdom or miracles. They just refused to believe that He was God.

astonished (v.2) — struck, as by a blow, astonished to the point of losing self-control — The Greek gives the idea their self-possession was exhausted. They were flabbergasted. Tense indicates continuous action.

Where did this Man get these things? (v.2) — This should be read as a curt, laconic, and stinging comment.

mighty works (v.2, 5) — miracles in the sense of supernatural power

carpenter (v.3) — Jesus worked with Joseph as carpenter and, probably, continued on His own after Joseph’s death. He was “the” carpenter of Nazareth.

James became the leader of the Jewish church in Jerusalem (Acts 15:13; Galatians 2:9, 12) and author of the book of James. Judas became the author of Jude. Very little is known of the others. At this point, even after growing up with Jesus, hearing Him speak, and seeing His miracles, His own half-siblings did not believe. Also, this proves that the claim by some that Mary remained a virgin for life is wrong.

They were offended in Him. The contrast between a peasant of Galilee who had earned His daily bread by the sweat of His brow for the first thirty years of His live, with the Person who delivered those wonderful discourses and performed those miracles, was too much for His townspeople. They were offended with Him. The word is skandalizo, “to put a stumbling block or impediment in the way upon which another may trip or fall, to cause a person to begin to distrust on whom he ought to trust and obey”; in a passive sense, “to find occasion of stumbling in a person, to be offended in a person, to see in another what one disapproves of and what hinders one from acknowledging his authority.” they could not explain Him, so they rejected Him. — Wuest, pages 120-121.

prophet (v.4) = forth-teller, one who speaks out God’s message.

It is significant here that Jesus makes a definite claim to being a prophet. He has already claimed to be the Jewish Messiah (John 4:26; Luke 4:21), the Son of Man with power of God (Mark 1:10; Matthew 9:6; Luke 5:24), the Son of God (John 5:22). — Wuest, page 121.

A few sick (v.5) — This probably means that the people of Nazareth were so offended and so deep in their unbelief that they refused to bring their sick to Jesus.

circuit (v.6) — He traveled in a circle to the villages around Nazareth.

³⁵ While He was still speaking, some came from the ruler of the synagogue’s house who said, “Your daughter is dead. Why trouble the Teacher any further?”

³⁶ As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, “Do not be afraid; only believe.”

³⁷ And He permitted no one to follow Him except Peter, James, and John the brother of James.

³⁸ Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.

³⁹ When He came in, He said to them, “Why make this commotion and weep? The child is not dead, but sleeping.”

⁴⁰ And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.

⁴¹ Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.”

⁴² Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement.

⁴³ But He commanded them strictly that no one should know it, and said that something should be given her to eat.

Also found in Matthew 9:23-26 and Luke 8:49-56.

Why trouble (v.35) — Trouble “is from the verb “to skin, to flay, to vex, to annoy, distress, bother, worry.” … The ruler must have kept close to the Lord Jesus during the incident of the healing of the woman, and while his heart went out to her in her distress, and rejoiced in her healing, yet his heart of hearts was with his daughter who was dying. Now comes the sudden news of her death. — Wuest, page 114.

heard (v.36) = lit. “to hear alongside,” to overhear

do not be afraid; only believe (v.36) — tense is continuous “Stop being afraid. Be believing.” The ruler was to continue believing, even in the face of death.

Peter, James, and John (v.37) — Often chosen to be with the Lord when the other nine apostles were excluded. Maybe, here, only three went because there wasn’t room in the house for more, or perhaps the Lord didn’t want the girl to suddenly find her bed surrounded by a large crowd of strange men.

tumult (v.38) = a noise, uproar

wailed (v.38) — onomatopoetic, to frequently repeat the cry alala, as soldiers sometimes did when joining a battle. These people were no doubt hired mourners.

commotion (v.39) = noise, uproar, tumultuous wailing

not dead (v.39) — not dead to stay dead

ridiculed (v.40) = derided, jeered at. The verb is “laugh” with the added prefix “down.” They laughed Him down. Tense is continuous. They went on jeering.

He had put them out (v.40) — The Lord showed His authority here. The verb means “threw them out.” They were laughing — He kicked them out. Perhaps it was a forceful ejection.

He took (v.40) — The verb “take” is prefixed with “alongside” — He took charge of them, took them under His care.

entered (v.40) — There are several words that convey the idea of “went,” but Mark chose a word that means “going on a journey.” To walk into a room where a girl had just died in the company of one who could heal the dead was a journey. Those with the Lord must have been sad, afraid, alert, hopeful, nervous …

took (v.41) = take hold of, a strong grip

walked (v.42) — tense indicates “kept on walking about.” She had been sick for a time before her death and then, of course, actually dead. Picture the scene as she walked to her mother and father.

The word used was one for a child. Perhaps her age was given to show how it was that she could walk about.

overcome with great amazement (v.42) = out of their senses, in ecstasy

no one should know it (v.43) — Obviously, the mourners who had been kicked out of the house would know the girl was walking about, but they couldn’t know for absolute certainty that she had been dead. The Lord didn’t want them to have any more information.

eat (v.43) — The girl had been sick and probably hadn’t eaten for a long time. She was no doubt hungry. The fact, along with her walking, proved that her healing was genuine and complete. While everyone was likely thrilled with her recovery, the Lord was concerned with her comfort. I wonder if she knew she had actually been dead.

²⁵ Now a certain woman had a flow of blood for twelve years,

²⁶ and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse.

²⁷ When she heard about Jesus, she came behind Him in the crowd and touched His garment.

²⁸ For she said, “If only I may touch His clothes, I shall be made well.”

²⁹ Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.

³⁰ And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, “Who touched My clothes?”

³¹ But His disciples said to Him, “You see the multitude thronging You, and You say, ‘Who touched Me?’ ”

³² And He looked around to see her who had done this thing.

³³ But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.

³⁴ And He said to her, “Daughter, your faith has made you well. Go in peace, and be healed of your affliction.”

Also found in Matthew 9:20-22 and Luke 8:43-48.

suffered (v.26) = suffered pain. The woman was ceremonially unclean, and her touch made others ceremonially unclean, so certainly she suffered socially and emotionally also, but this verb refers to physical pain. The treatments of the physicians did not heal her. They hurt her and made her condition worse.

heard (v.27) — lit. “having heard of the things [plural] concerning the Jesus.” His fame was so great by this point that He was apparently known as “The Jesus” to distinguish Him from others with the same name.

The expression means, not merely that the woman heard of the return of Jesus from the east side, but that she had for the first time heard of Christ’s healing ministry in general. She must have been a stranger from a distance, e.g., from Caesarea Philippi, her home, according to Eusebius [third-century historian], her house identifiable with a statue reproducing the gospel incident before the door; possibly a heathen, but more probably from her behavior, a Jewess—stealing a cure by touch when touch by one in her state was forbidden (Leviticus 15:19-27). — Wuest, page 110.

she said (v.28) — lit. “she kept on saying” either to herself or to others

made well (v.28) = saved, either physically or spiritually

fountain of her blood was dried up (v.20) — Perhaps this means no more than Luke’s statement that the flux was stopped, but the expression seems chosen to signify a complete permanent cure—not merely the stream, but the fountain [lit. “spring”] dried.” — Wuest, page 110.

felt (v.29) = knew by experience. She was conscious of the fact that she was healed. It dawned suddenly upon her.

knowing (v.30) = also “knowing by experience.” In Greek, it has a prefix which intensifies the meaning — clearly knowing.

power (v.30) = that which overcomes resistance or effects a change. Christ’s supernatural power flowed from Him to the woman.

The disciples didn’t understand. They knew Jesus was being “touched” often by many in the crowd who pressed around Him. Mark used a word that means “pressed hard,” used of the pressing of grapes to make wine — crushing them.

looked around (v.32) — continuous action, done for Himself. In other words, Jesus kept looking around to see for Himself who had touched Him, in spite of what the disciples had said.

to see her (v.32) — Jesus knew He was looking for a woman, either by His omniscience or because of the nature of her touch.

Daughter (v.34) — spoken as a father to a child, although the woman may have been close to His own age or older.

Go in peace (v.34) = Go into peace, in the sense of entering a new condition — perhaps in the sense of shalom — health of body and soul

healed (v.34) = continually, permanently whole, sound of body

²¹ Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.

²² And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet

²³ and begged Him earnestly, saying, “My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live.”

²⁴ So Jesus went with him, and a great multitude followed Him and thronged Him.

Also found in Matthew 9:18-19 and Luke 8:40-42.

The Greek has, not “unto Him” but “after Him.” He was the great center of attraction. “Was gathered” is passive voice in the Greek text. These people did not gather of themselves, but were controlled by the irresistible longing to see Jesus and avail themselves of His help. — Wuest, page 108.

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Mark … passes over a certain brief period with the words “He was by the sea.” But in fact Jesus was reasoning with the Pharisees, and with the disciples of John, who had assailed Him and His followers, when one of their natural leaders threw himself at His feet. … The contrast should also be observed between those harsh and hostile critics who hated Him in the interests of dogma and of ceremonial, and Jairus, whose views were theirs, but whose heart was softened by trouble. The danger of his child was what drove him, perhaps reluctantly enough, to beseech Jesus much. — Chadwick, pages 152-153.

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Acts 13:14-15 makes it clear that a single synagogue had a number of rulers. Their duties were to select the readers or teachers in the synagogue, to examine the discourses of the public speakers, and to see that all things were done with decency and in accordance with ancestral usage. “Jairus” is a Hebrew name which means “whom Jehovah enlightens.” It is pronounced Ja-i-rus, the voice being stressed on the letter “i.” — Wuest, page 108.

at the point of death (v.23) = in the last gasp

healed (v.23) — not the usual word for heal, but one that means “save” — in a physical, not spiritual, sense. “Save her from dying.”

Jesus went with him (v.24) — The Greek says “went off with him promptly”

followed (v.24) — Greek is “kept on following”

thronged (v.24) = pressed together, pressed on all sides, so as to almost suffocate.

1 Then they came to the other side of the sea, to the country of the Gadarenes.

² And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit,

³ who had his dwelling among the tombs; and no one could bind him, not even with chains,

⁴ because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.

⁵ And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.

⁶ When he saw Jesus from afar, he ran and worshiped Him.

⁷ And he cried out with a loud voice and said, “What have I to do with You, Jesus, Son of the Most High God? I implore You by God that You do not torment me.”

⁸ For He said to him, “Come out of the man, unclean spirit!”

⁹ Then He asked him, “What is your name?” And he answered, saying, “My name is Legion; for we are many.”

¹⁰ Also he begged Him earnestly that He would not send them out of the country.

¹¹ Now a large herd of swine was feeding there near the mountains.

¹² So all the demons begged Him, saying, “Send us to the swine, that we may enter them.”

¹³ And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.

¹⁴ So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened.

¹⁵ Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind. And they were afraid.

¹⁶ And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.

¹⁷ Then they began to plead with Him to depart from their region.

¹⁸ And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.

¹⁹ However, Jesus did not permit him, but said to him, “Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you.”

²⁰ And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.

Also found in Matthew 8:28-34 and Luke 8:26-39.

Gadarenes (v.1) — The word in the Greek text is Gerasenon, speaking of the people of the town Khersa or Gerasa, in the district of Gadara, which latter borders on the southeastern shores of the Sea of Galilee. Matthew refers to the Gadarines, since the village of Gerasa is obscure, and the locality, Gadara, in which it is situated, is better known. — Wuest, page 100.

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Mark mentions a man, but Matthew reports that there were two. However, Mark does not specifically limit it to one. Probably one stood out as a leader. — KJBC, page 1244.

Perhaps, only one of the men trusted Christ.

tombs (v.2) — If Jewish, the tombs may have been in natural caves or in holes excavated in the rock.

dwelling (v.3) — has an idea of permanency — continually possessing, settled down

shackles and chains (v.4) — The Greek includes the idea of a job having been done thoroughly. The man was well-restrained, by both his hands and feet, but he broke loose.

tame (v.4) = subdue

crying out (v.5) = shrieking

cutting himself (v.5) = gashing, hacking, cutting one’s whole body so that it was covered with scars.

ran and worshiped (v.6) — At first perhaps with hostile intentions. The onrush of the yelling maniac must have tried the newly recovered confidence of the Twelve. We can imagine their surprise when, approaching, he threw himself on his knees. The “and” connects the fact of the demoniac’s unusual behavior with his usual habit of attacking strangers who came near his abode. The fact that he saw Jesus at a distance would not lead him to worship Him, but to run to Him, and when he drew closer, the spiritual power and grace that always pervaded the personality of the Son of God, quieted his spirit and caused him to fall on his knees in reverence. “Worship” is proskuneo, to prostrate one’s self, to kills the hand to (towards) one in token of reverence, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence, by kneeling or prostration to do homage to one or make obeisance, either in order to express respect of make supplication. … Here we have a being, incorrigible in his nature, destined to be damned for all eternity, one of the cohorts of Satan, bending the knee to the Son of god. This is that of which Paul was speaking when he referred to the universal adoration of the Lord Jesus, even by beings under the earth (Philippians 2:10). … In the last analysis, it was not the demoniac who was prostrating himself before the Lord Jesus. He was under the control of the demon, and the latter was the source of the homage paid the Son of God. — Wuest, page 102.

worshiped (v.6) — in the sense of bowing down before Jesus

What have I to do with You (v.7) — This Hebraism occurs in both Old and New Testaments. It [indicates] deep separation and distance, and denial of authority. — Williams, page 735.

Wuest translates it, “What is there in common between me and you?”

The phrase, the most High God, is the name of Jehovah among the non-Jewish races. It occurs in both Testaments in connection with Melchizedek the Canaanite. It is used throughout the Babylonian proclamations in the book of Daniel. Micah puts it into the lips of Balaam. And the damsel with a spirit of divination employed it in Philippi. Except once, in a Psalm which tells of the return of apostate Israel to the Most High God (Psalm 78:35), the epithet is used only in relation with the nations outside the covenant. Its occurrence here is probably a sign of the pagan influences by which Gadara was infected, and for which it was plagued. — Chadwick, page 144.

I implore You by God (v.7) — The demon was putting Jesus under an oath.

torment (v.7) = torture.

He said (v.8) — repeatedly. The Lord was repeatedly demanding that the demon come out of the man, which cause the demon to cry out to Him.

He asked him (v.9) — repeatedly. Apparently, the demon only responded after being asked several times.

legion (v.9) — The designation for a company of Roman soldiers numbering 6,826 men, an emblem of irresistible power and of a multitude organized into unity. A Roman legion was a common sight in these regions. … It seems that not only had one demon taken up his residence in this unfortunate man, but a legion of them had done so. — Wuest, page 103.

he begged Him earnestly (v.10) — repeatedly. He kept on pleading with Him

send (v.10) = a sharp command to be obeyed at once

Wuest believes that demons one had physical bodies, which is why they have no rest unless they are in some physical body, human or animal.

gave them permission (v.13) — Jesus did not command the demon to enter the swine, He only allowed them to go where they had asked to go.

ran violently (v.13) — When the demons entered the swine, it stirred them up and caused them to panic en masse.

Pigs were unclean, according to the Old Testament law, so the owners were either Gentiles, or Jews who were more concerned with making money than with obeying God. Some wonder why Jesus could destroy the property of others. But pigs shouldn’t have been in Israel, the man was more important than animals, and He didn’t command the demons to enter the pigs, He only allowed it.

fled (v.14) = sought safety by flight. They were terrified by what they had seen, and probably panicking about what had happened to their pigs.

they (v.14) — The swineherds who cared for the pigs, probably for the owners, of the pigs spread word through the countryside. If they were caring for the herds of others, they had to account for why 2,000 pigs were floating dead in the sea. The residents of the area came to see what had happened.

saw (v.15) = view attentively, survey, consider, find out by seeing, look at a thing with interest and attention, a critical, searching evaluation.

clothed (v.15) — He had previously been naked (Luke 8:27).

right mind (v.15) = exercising self-control, curbing one’s passions

told (v.16) = related in full, told the whole story, surely attempting to pass on the blame for what had happened.

They began to plead with Him (v.17) — They were more concerned about the loss of their hogs than they were with the healing of the possessed man. The also thought Jesus was dangerous since He had caused the destruction of their herds and obviously had great power. Jesus didn’t argue. They pleaded with Him to leave, so He got in the boat.

begged Him (v.18) — The man may have been afraid that the demons would return.

Go home to your friends (v.19) — lit. “Go into your home to your own.” His family. Jesus told him to go testify to his own flesh and blood.

done (v.19) — Greek indicates a permanent, once-for-all result.

compassion (v.19) = have sympathy with the misery of another which manifests itself in action.

proclaim (v.20) = a public proclamation. He was probably widely known in the area as the mad man who inhabited the area.

Decapolis (v,20) — ten Gentile cities southeast of the Sea of Galilee.

³⁵ On the same day, when evening had come, He said to them, “Let us cross over to the other side.”

³⁶ Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him.

³⁷ And a great windstorm arose, and the waves beat into the boat, so that it was already filling.

³⁸ But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, “Teacher, do You not care that we are perishing?”

³⁹ Then He arose and rebuked the wind, and said to the sea, “Peace, be still!” And the wind ceased and there was a great calm.

⁴⁰ But He said to them, “Why are you so fearful? How is it that you have no faith?”

⁴¹ And they feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!”

Also found in Matthew 8:18, 23-27 and Luke 8:22-25.

We have reached a point at which Mark records a special outshining of miraculous power. Four striking works follow each other without a break, and it mush not for a moment be supposed that the narrative is thus constructed, certain intermediate discourses and events being sacrificed for the purpose, without a deliberate and a truthful intention. That intention is to represent the effect, intense and exalting, produced by such a cycle of wonders on the minds of His disciples.. They saw them come close upon each other: we should lose the impression as we read, if other incidents were allowed to interpose themselves. — Chadwick, page 130.

On the same day (v.35) — The day included everything from Mark 3:22.

What a day it had been, the blasphemous accusation, the visit of the mother and brothers to take Him home, the leaving of the crowded house for the seaside, then in the house again, and now out of the house for the open sea. The designation of the time is of especial note, for Mark does not usually call attention to this. Our Lord and His disciples were on the western shore of the Sea of Galilee, and a trip over to the eastern shore would be a delightful and refreshing change for the weary Lord Jesus. This was His only way to escape the crowds. — Wuest, pages 95-96.

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They took Him (v.36) — The simple verb means “to take,” the prefixes preposition “alongside.” The same verb is used where the angel says to Joseph, “Take the young child and His mother, and flee into Egypt” (Matthew 2:13), that is, “Take the young child and His mother under your protection and care.” The disciples took the exhausted Lord Jesus under their care just as He was, in the boat. the word is ploion, referring to the larger fishing boat, not a rowboat this time. — Wuest, page 96.

as He was (v.36) — exhausted from the long day of teaching

windstorm (v.37) = furious storm, hurricane, not just a gust or even a strong wind, but a violent storm. The same word is used of the whirlwind out of which God answered Job.

The sudden storm is characteristic of the region around the Sea of Galilee, where the movement of the air currents causes the wind to sweep with tremendous violence down the narrow gorges that descend to the shore from the surrounding hills. — Guthrie, pages 861-862

The surface of the Sea of Galilee is 682 feet below that of the Mediterranean Sea, and as the sea is in a basin, the air warms up, which would make a storm push down with great force. Storms like this are common on the sea to this day.

waves beat (v.37) = throwing themselves into the boat. The tense indicates that this was a continuous action.

This is the only place in Scripture that mentions Jesus sleeping.

pillow (v.38) — probably  not a soft pillow but rather, the leather cushion of the steersman or the bench at the stern of the boat where the steersman could sit or where crew members could grab a quick nap.

Teacher (v.38) = O, Teacher. They were imploring Him.

That Jesus slept while the waves were crashing into the boat, the wind was roaring, and the boat must have been violently rocking indicates how tired He must have been.

Peace, by still! (v.39) — “Peace” is … “to be silent, still, hushed, calm.” “Be still” is … “to close the mouth with a muzzle, to muzzle,” used of muzzling an ox and of Jesus muzzling (silencing) the Pharisees. The first verb is present imperative, literally, “Be being calmed,” the second, perfect imperative, “Be muzzled and stay that way.” — Wuest, page 98.

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Observe the poetic parallelism in this verse: wind and sea separately addressed, and the corresponding effects separately specified: lulled wind, calmed sea. [Mark] realizes the dramatic situation. Silence! hush! laconic, majestic, probably the very words.” — Wuest, page 98

fearful (v.40) — an adjective used as a plural noun — “Why are you such timid, fearful ones?”

After all, Jesus hadn’t said, “Let us go to sea and drown.” He said, “Let us pass over to the other side.” That should have been enough assurance for the disciples.

The disciples had to accept what had happened, but they didn’t know what to make of it. They had just seen an exhibition of power like nothing they had ever known. Their statement to each other was in the form of a logical argument, “Since these things are so, who then is this?”

³⁰ Then He said, “To what shall we liken the kingdom of God? Or with what parable shall we picture it?

³¹ It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth;

³² but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade.”

³³ And with many such parables He spoke the word to them as they were able to hear it.

³⁴ But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples.

Also found in Matthew 13:31-32; 34-35.

For more analysis (of both the wrong and right interpretations) of this parable, see my comments Matthew 13:31-32.

seeds (v.31) — In Greek, this has the definite article “the” before it, which means that the Lord was talking about specific seeds — those planted in a garden, as distinguished from wild seeds.

In the Middle East, mustard plants are known to grow at least 12-feet tall.

hear (v.33) = understand

He did not speak to them (v.34) — Tense indicates habitual action —He was not in the habit of speaking to them without parables.

explain (v.34) = lit. “give additional loosening,” make plainer and clearer. He was giving His disciples fresh revelation about the Kingdom of God.

His disciples (v.34) — The “His” refers to one’s personal, unique, private possessions — the Twelve, not the full group of disciples who often heard Him speak.

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

²⁷ and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.

²⁸ For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head.

²⁹ But when the grain ripens, immediately he puts in the sickle, because the harvest has come.”

This parable was mentioned only by Mark.

My commentaries interpret this parable to refer to the Church in the modern age or to the growth of an individual believer. Odd, since the Lord began the parable with the application — “The kingdom of God.”

This new parable refers to the disciples as representing the fertile soil, and is a pendant to the parable of the Sower, teaching that even in the case of the fourth type of hearers the production of fruit is a gradual process demanding time. Put negatively, it amounts to saying that Christ’s ministry has as yet produced no fruit properly speaking at all, but only in some cases has met with soil that gives promise of fruit (the disciples). — Wuest, page 91.

sleep .. and rise (v.27) — present tense, “sleeping and rising” — Suggestive of a man who has nothing to do except wait patiently for the results of his past action.

sprout and grow (v.27) — again, present tense, “sprouting and growing”

does not know how (v.27) — In Greek, emphasis is on “how.”

The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature’s secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this parable. — Wuest, page 92.

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by itself (v.28) = self-moved, spontaneously, without external aid, and also beyond external control, with a way and a will, so to speak, of its own that must be respected and waited for. — Wuest, page 92.

blade (v.28) = grass, the first shoots that spring up from the dirt

head (v.28) = an ear of corn or grain, the covering of the actual fruit

full grain (v.28) = the grain itself

sickle (v.29) — the reapers who use it to harvest

has come (v.29) – stands ready, tense is a past action with present results. The process of growth resulted in a fruit ready for harvest.

Without any commentary to guide me, my take is this: The disciples were to sow the seeds by spreading the message that the Kingdom of God was at hand. They weren’t responsible for the way the message was received or for the way the Holy Spirit brought the hearers to the point of believing it. But the disciples were to be ready to reap the harvest when it was ready by leading people to the Lord.

²¹ Also He said to them, “Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand?

²² For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.

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

²⁴ Then He said to them, “Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given.

²⁵ For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.”

Also found in Luke 8:16-18.

The question in v.21 is phrased to expect a negative answer.

basket (v.21) = bushel, a dry measure holding about a peck

bed (v.21) = from the word for “to incline,” referring to the reclining couch placed next to a dining table.

To put the lamp under a peck measure, would put out the flame, and it would give no light. To put it under a reclining couch would set it on fire. … True to His uniform teaching that privileges are to be used for the benefit of others, Jesus tells His disciples that if they have more insight than the multitude, they must employ it for the common benefit. These sentences in mark represent the first special instruction of the disciples. — Wuest, page 90.

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[Christ] says that things are hidden in order that they may be manifested. Concealment is a means to revelation. … The temporary concealment is for final manifestation and a means to an end. Those who are charged with the secret at this time, are given the set responsibility of proclaiming it on the housetops after [His] ascension. The word “manifested” is the translation of [a word meaning] “to make manifest or visible or known what has been hidden or unknown.” — Wuest, page 90.

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If (v.23) — The “if” here is not the conditional particle ean which introduces a future, unfulfilled, hypothetical condition, but ei, the particle of a fulfilled condition. The point is, they had ears with which to hear. Therefore, they ought to use them. — Wuest, page 90.

more (v.24) — More, above and beyond what is due

The more a man thinks, the more he will understand, and the less a man thinks, the less his power of understanding will become. … [To the man who pays attention], knowledge will be given him, and from him who [doesn’t pay attention], the seed of knowledge will be taken. For as diligence causes the seed to grow, negligence destroys it. — Wuest, page 91.

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

⁴ And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.

⁵ Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.

⁶ But when the sun was up it was scorched, and because it had no root it withered away.

⁷ And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.

⁸ But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred.”

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¹⁴ The sower sows the word.

¹⁵ And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts.

¹⁶ These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness;

¹⁷ and they have no root in themselves, and so endure only for a time. Afterward, when tribulation or persecution arises for the word’s sake, immediately they stumble.

¹⁸ Now these are the ones sown among thorns; they are the ones who hear the word,

¹⁹ and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.

²⁰ But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred.”

Also found in Matthew 13:3-23 and Luke 8:5-18.

Listen! (v.3) — lit. “Be listening.” Not a military command, but but still an imperative.

The seed that was sown was the Word of God.

wayside (vs.4, 15) — Alongside the road, the hard surface next to a road or path.

On some [the truth] produces no vital impression whatever; it lies on the surface of a mind which the feet of earthly interests have trodden hard. There is no chance for it to expand, to begin its operation by sending out the smallest tendrils to grasp, to appropriate anything, to take root. And it may well be doubted whether any soul,  wholly indifferent to religious truth, ever retained even its theoretic knowledge long. The foolish heart is darkened. The fowls of the air catch away for ever the priceless seed of eternity. Now it is of great importance to observe how Jesus explained this calamity. … Jesus said, “straightway cometh Satan and taketh away the word which hath been sown in them.” … Men cannot reckon upon stopping short in their contempt of [truth], since what they neglect the devil snatches quite away from them. — Chadwick, pages 111-112.

takes away (v.15) = takes by force

stony ground (vs.5, 16) — Some commentaries say this means slabs of rock with thin layers of dirt on top. Wuest says “ground full of rocks.”

some (v.5) — other seed of the same kind

no root in themselves (v.17) — Those who have a superficial experience of divine truth but who have not permitted it to make its way into the inner recesses.

stumble (v.17) — “to put a stumbling block or impediment in the way upon which one may trip or fall.” Thus, to be offended in someone is to find occasion of stumbling in him, to see in another what one disapproves of and what hinders one from acknowledging his authority. Here, those who are like seed sown on ground full of rocks, are offended at the afflictions and persecutions in the sense that they find occasion of stumbling in them since the disapprove of them. — Wuest, page 88.

thorns (vs.7, 18) — weeds

among thorns (v.7) — Nobody would plant seeds among weeds. The seeds in this case were mixed with weed seeds.

choked it (v.7) = pressed around, thronged, almost suffocated, strangled, throttled

These (v.18) — The word “these” is not in the best texts. [It could be] “others.” … It fixes attention on the third type of hearers as calling for special notice. They are such as, lacking the thoughtlessness of the first and the shallowness of the second class, and having some depth and earnestness, might be expected to be fruitful; a less common type and much more interesting. — Wuest, page 88.

cares (v.19) = lit. “anxiety,” “worry,” “to be drawn in different directions,” “to be distracted”

world (v.19) — The course of life as it is lived currently on this earth by those who do not know God. Our Lord was referring to the worries of the people of this age who live apart from God.”

other things (v.19) — Things not in the categories of cares of the world and desire for riches, but which still distract on from being fruitful.

yielded (v.8) — tense indicates “kept on yielding” Same tense used with “sprang up,” “increased,” and “produced.”

The amount of produce is not the issue, for some ground brings forth more than others. Even though fruit may appear relatively meager, the fact remains, it brings forth fruit.