Mark 4:17

17. affliction] The word thus translated denotes (i) pressure, that which presses upon or burdens the spirit; then (2) the distress arising therefrom. The word tribulation rests upon thids image, coming as it does from tribulum = the threshing-roller.

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 he said unto them,.... At the same time, after he had explained the parable of the sower; for though the following parabolical and proverbial expressions were delivered by Christ at other, and different times, and some of them twice, as related by other evangelists; yet they might be all of them expressed or repeated at this time, by our Lord, showing why he explained the above parable to his disciples; and that though he delivered the mysteries of the Gospel in parables to them that were without, yet it was not his design that these things should be always kept a secret, and that from all men: for as the Gospel might be compared to seed, so likewise to a candle, the design and use of which is to give light to men: wherefore he asks,

is a candle brought to be put under a bushel, or under a bed, and not to be set on a candlestick? when a candle is brought into a room, in the night, where company are together, to converse, or read, or work; is it proper that it should be covered with a bushel, or any other hollow vessel? or when brought into a bedchamber, is it right to put it under the bed? is it not most fitting and convenient, that it should be set in a candlestick, and then it will be of use to all in the room? so the Gospel, which is the candle of the Lord, he had lighted up in the evening of the Jewish world, in the land of Judea; it was not his will that it should be always, and altogether, and from all men, covered with parables, and dark sayings, without any explanation of them; but that the light of it should be communicated, especially to them his; disciples, who were to be the lights of the world, and which were to shine openly before men, for their good, and the glory of his heavenly Father; see Mat 5:14.

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

17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.

Ver. 17. Immediately they are offended] They stumble at the cross, and fall backwards. These are prosperity proselytes, holy day servants, political professors, neuter passive Christians.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

17. ῥίζαν. Another of the commonplaces of literature; cf. Eph 3:17; Col 2:7; 2Ki 19:30: ἐν ἑαντοῖς, because they are the soil.

ἀλλὰ πρόσκαιροί εἰσιν. On the contrary, they are short-lived. Cf. 2Co 4:18; Heb 11:25. “Husbandmen, when there is warm weather too early, are afraid lest the seeds should be too luxuriant, and then a single frost should lay hold of them” (Epict. Dis. iv. 8 sub fin.). See on Mar 4:29.

θλίψεως. Frequent in N.T. and LXX. It implies being either pressed down or in great straits. Vulg. varies between tribulatio (here), pressura (Joh 16:21; Joh 16:33), and passio (Col 1:24). R.V. has “affliction” 2Co 4:8, but changes “affliction” (A.V.) to “tribulation” here and Mar 13:19. In 2Th 1:4, θλίψις is joined with διωγμός.

διὰ τὸν λόγον. Cf. Mar 13:13; Mat 5:11. This could not be expressed in the parable. The thin soil was not dried up because it contained good seed.

εὐθύς. This answers to the εὐθύς in Mar 4:16. They receive hastily, and they abjure hastily, in each case without considering the consequences.

σκανδαλίζονται. The verb is freq. in Mk and Mt., but is rare elsewhere in N.T. It combines the ideas of “trip up” and “entrap,” and in N.T. is always figurative of “causing to sin.” Cf. Sir 9:5; Sir 23:8, and see on Mat 5:29. Awkward questions caused Peter to deny his Master (Mar 14:27; Mar 14:29).

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.

17. ῥίζαν—root. The analogy is so close, that the various terms belonging to the physical process and material have become familiar designations of the corresponding spiritual facts, such as seed, soil, root, fruit, and the like. Root denotes the hold which the truth has upon the spirit, securing its permanence. The absence of it designates the superficiality of this class of hearers. πρόσκαιροι—transient. This describes the merely temporary effect of the word upon them, owing to their superficiality. θλίψεως ἢ διωγμοῦ—affliction or persecution. We may suppose that this is not an exhaustive statement of the things destructive of the truth in the superficial hearer, that it simply represents them by the one thing operative in that early period of conflict. Only deeply rooted discipleship can withstand persecution. εὐθὺς σκανδαλίζονται—immediately they stumble. Immediateness is characteristic of this class on both sides. They receive the word immediately, and fall away immediately. Haste and superficiality go together. They do not wait to see if there is any other side to religion than the glad side, nor, on the other hand, whether affliction is a sufficient reason for giving it up. σκανδαλίζονται—is found only in the N.T., and means to cause to fall or stumble, and in the pass., to fall or stumble. It is the opposite of to stand. The translation of the AV., they are offended, gives a wrong idea of the word. RV. they stumble.

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