Mark 4:15

Mar 4:15. Ὅπου σπείρεται ὁ λόγος, where the word is sown) This clause is rather to be connected with what follows.—εὐθέως, immediately) Satan’s most favourite time for lying in wait.—ἐν ταῖς καρδίαις, in their hearts) This means more than into their hearts.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 4:15 . οἱ παρὰ τὴν ὁδόν : elliptical for, those in whose case the seed falls along the way = the “way-side” men, and so in the other cases. ὅπου for εἰς οὓς , Euthy. Zig.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 15. THESE are they] Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.

Where the word is sown] Instead of this clause, four copies of the Itala read the place thus - They who are sown by the way side, are they WHO RECEIVE THE WORD NEGLIGENTLY. There are thousands of this stamp in the Christian world. Reader, art thou one of them?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) In their hearts.—The better MSS. give simply, “in them.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. Satan] See note above, Mar_3:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And these are they that are sown among thorns,.... Such hearers of the word are designed by the thorny ground, upon which other seed fell, as it was sown, who are of worldly dispositions; who are immoderately careful and anxious about the things of this life, and are bent upon acquiring earthly riches, and gratifying their carnal and sensual appetites:

such as hear the word; who notwithstanding are prevailed upon through custom, or the dictates of their consciences, to attend upon the ministry of the word.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15. Satan cometh — Through his emissaries, symbolized by the fowls. Temptations have wings, and they come in flocks, and they have open beaks to snatch up the word of life and carry it off or devour it up. And how easily the seed of the word does go! People on Monday have forgotten both the sermon and the text of Sunday. The birds have come and devoured them both up.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Straightway cometh Satan. St. Matthew (Mat_13:19) says, "then cometh (o ponhrov) the evil one;" the same expression which our Lord uses in the Lord"s Prayer, and which helps to justify the English rendering in the Revised Version there. As the seed failing by the wayside is refused by the hard and well-trodden ground, and so is readily picked up by the birds; in like manner, the seed of God"s Word, falling upon a heart rendered callous by the custom of sinning, is straightway snatched away by "the evil one," urging the heart again to its accustomed sins. Well may we pray to be delivered from this "evil one.

Vers. 15-20. The perils and the prospects of the good seed of the kingdom.

The importance of the parable of the sower is shown by the prominence given to it by the evangelists, and by the question of our Lord in the thirteenth verse, "Know ye not this parable? and how then will ye know all parables?" In some respects it was the basis of similar teaching, while the key to its interpretation, given by the Lord himself, opens the door of other mysteries. The illustration is an analogy, going deeper than many suppose. Husbandry was the appointment of God when man dwelt in the bliss of paradise, before the Divine order had been interfered with by human sin and self-will. Even in man"s unfallen state, seed had to be sown and cared for, while the blessing of heaven was always essential to its productiveness. He who made the first Adam a sower in things natural, made the second Adam a Sower in what was spiritual. Our Lord referred to himself and to all who follow him in his work when he said, "Behold, the sower went forth to sow." Now, soil and seed are essential to each other. Many a man has the "honest and good heart;" but he must not be content with that, for, as the richest soil will remain empty unless seed be in it, so even such a heart will be unproductive of spiritual results without Christ, the true and living Word. While the soil is thus useless without the seed, the seed is unproductive without the soil. Hence Christ urged men to receive him, and hence he said of his teaching, "He that hath ears to hear, let him hear." Christian truth may be intellectually known and propagated, but the world is only the richer for it as it becomes the inspiration of human hearts. Christ"s words must be translated into men"s lives, that they may be read as living epistles." In a sense, the Lord himself must become incarnate in each of his followers. (Col_1:27) For the world"s sake, as well as our own, may we receive the seed of the kingdom! This parable speaks of

I THE PERILS WHICH THREATEN THE GOOD SEED. Let us seek to recognize them in the various thoughts which contend for the mastery with Christ"s truth.

1. Evil thoughts. They come through companions, from books, etc., but find their source in Satan (Ver. 15). Often we find that they are most intrusive just after or during our holiest hours. They are like the birds of prey which swooped down on Abraham"s sacrifice when he was making his covenant with God (Genesis 15). Like him, we must seek by constant watching and effort to drive them away.

2. Vacant thoughts. The foolish habit of letting thoughts wander as they list, settling nowhere on what is definite or dignified, is a characteristic of the shallow characters represented by the rocky soil. Earnest conviction and the abiding stability which follows it cannot belong to these. Well is it when each can say, "I hate vain thoughts, but thy Law do I love.

3. Anxious thoughts. The cares of this world" (Ver. 19) are destructive of the serenity and rest which Christ"s true disciples should always rejoice in. Therefore our Lord so urgently warns us against them. (Mat_6:25-34) St. Paul says, "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God," and then "the peace of God... shall keep your hearts.

4. Adverse thoughts. The lusts of other things "so absorb some that their minds are like a soil full of growing thorns. "If any man love the world, the love of the Father is not in him." Judas Iscariot was a terrible example of this. It would be useless to point out such perils as these if it were not that our hearts are not like the soil, which is destitute of will, of effort, and of a voice to cry to Heaven. Our condition largely depends upon our choice, or rather on the prayer which is the outcome of it; so that it is not in vain that we have guarded ourselves against the perils which beset the seed. From them let us turn to consider

II THE PROGRESS WHICH AWAITS THE SEED in various hearts.

1. Swiftly gone, devoured by the birds, i.e. dissipated or destroyed by other thoughts. Warn against the flippancy and worldliness of much conversation in Christian homes on the Lord"s day, and point out the injury which young people may thus receive.

2. Springing soon, withering soon. This is specially seen in sentimental natures. There is a shallowness in thought and experience from which we should earnestly pray for deliverance. It is well when such underlying rock is broken up by the plough of affliction.

3. Growing, not fruit-bearing. This is the condition of many professed Christians, whose homes witness to unconquered tempers and whose Churches mourn unattempted service.

4. Producing fruit and increase. All do not bring forth the same fruit, either in kind or in degree. Still we see the "thirtyfold," the "sixty-fold," and the hundredfold," according to the gift and capacity of each. God only expects of us according to that which we have, and not according to that which we have not. The different talents entrusted to the servants (Matthew 25) remind us of this; yet that every one of them could win the reward of him who had been "good and faithful." Allude to various examples of fruit-bearing among Christians, e.g. the quiet ministrations in the home, of which no one outside it hears; the steadfast adherence to Christian principle when slight swerving from it would bring an advantage, which as a keen man he is quick to see, but as a devout man is swift to spurn; the privilege of writing words which go forth to unseen multitudes, stirring in them loftier thoughts of God and of his Word and works; the pleasantness of the gentle girl who at school or at home thinks of every one before herself; the influence of the brave lad whose wholesome tongue is a tree of life," etc. Each of these bears fruit, and that fruit is the new seed from which future harvests spring. A.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

15. εἰς αὐτούς ([727] and some cursives) or ἐν αὐτοῖς ([728][729][730][731]) rather than ἐν ταῖς καρδίαις αὐτῶν ([732][733]) or ἀπὸ τῆς καρδίας αὐτῶν ([734] Syr-Sin. omits ὅπου σπ. ὁ λόγος and εὐθύς.

[727] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[728] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[729] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[730] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[731] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[732] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[733] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[734] odex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

15. οὗτοι δέ εἰσιν κ.τ.λ. Another instance of Mk’s lack of literary skill; the sense is clear, but the constr. is not. These are they by the wayside where the word is sown is an incomplete sentence, without any relative to correspond to “these.” “By the wayside” does not mean “casually” as distinct from listening to instruction.

ὅταν ἀκούσωσιν, εὐθὺς ἔρχεται. Whensoever they hear (Mar 13:7; Mar 13:14; Mar 13:28), Satan, like the birds, at once is there.

ὁ Σατανᾶς. Mt. has ὁ πονηρός, Lk. ὁ διάβολος. See on Mar 1:13 and Mar 3:23. This is strong evidence that Christ taught the existence of a personal evil spirit. In Mar 3:23 f. He might be said to be answering the Scribes according to the folly of their own hypothesis. But here there is nothing that requires such accommodation. He might have explained τὰ πετεινά as impersonal temptations, and the plur. invites such interpretation.

αἴρει. By doubt, ridicule, counter-attractions.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15. οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδόν—And these are they along the road. The seed and the soil are here confounded. The seed is the word, the soil is the mind of the hearer. The exact statement would be, these are the road.

ἔρχεται ὁ Σατανᾶς—Satan comes. One would say naturally that the birds in the parable were merely a part of the picture, and had no counterpart in the spiritual fact represented by it. One main principle in the interpretation of the parables is that only the one truth represented in the comparison is to be seized upon, and the details are to be treated as mere incidents, on the ground that things in the spiritual and material worlds correspond only in generals. And it is evident that Jesus generally treated the parables with this largeness and sobriety. But in this case, an opportunity is given Jesus to introduce into his account of obstructions to the fruitfulness of the seed the agency of that kingdom of evil which complicates the whole problem. The primary result of sowing on this hard soil is that the seed remains on the surface, the secondary result is, that it is snatched away from the mind by the influences represented by Satan.1 The road, or path, represents those whose spirits are impervious to the truth, into whom it finds no entrance at all.

τὸν λόγον τὸν ἐσπαρμένον ἐν αὐτοῖς (εἰς αὐτούς), the word which has been sown in them. ἐν αὐτοῖς, instead of ἐν ταῖς καρδίαις, in their hearts, T. א CL Δ Memph. Harcl. marg. εἰς αὐτούς, Treg. WH. RV. B 1, 13, 28, 69, 118, 209.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.