Mark 4:19

Mar 4:19. Αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι, the lusts of other things) the pleasures of life, in Luk 8:14: in one’s mode of living, loves, tastes for literature, etc.—εἰσπορευόμεναι, entering in) He who hath received the word of God, ought to see, lest the cares of the world wax strong upon him, and take more violent hold, than even before, of his new-born expansion of soul and his mental affections, which have been rendered more enlarged by means of the word of God.—γίνεται, it becometh) viz. the word.

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

Mar 4:19 specifies the hindrances, the choking thorns. μέριμναι τ . α ., cares of life, in the case of thoughtful devout poor (Mat 6:25 f.). ἀπάτη τ . πλ ., the deceitfulness of wealth in the case of the commercial class (Chorazin, Bethsaida, Capernaum: Mat 11:21-23 . Vide notes there). αἱ π . τ . λ . ἐπιθυμίαι , the lusts for other things sensual vices in the case of publicans and sinners (chap. Mar 2:13-17 ). Jesus had met with such cases in His past ministry.

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

Which pertain to this life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 19. The deceitfulness of riches] This is variously expressed in different copies of the Itala: the errors - delights of the world - completely alienated (abolienati) by the pleasures of the world. The lusts of other things - which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word!

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

19. the cares of this world] The word rendered “cares” denotes in the original “distracting anxieties,” which, as it were, “cut a man in sunder.” St Luke expands the one word here employed into “cares,” “riches,” and “pleasures” (Luk_8:14).

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.

If any man have ears to hear, let him hear. What is now delivered, being very momentous and important; see Mat 11:15.

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Mark 4:24

mar 4:24

mar 4:24

mar 4:24And he said unto them,.... At the same time, though he had said what follows at another time, still continuing his discourse with his disciples:

take heed what you hear: diligently attend to it, seek to understand it, and lay it up in your minds and memories, that it may be of use to you in time to come, and you may be useful in communicating it to others:

with what measure ye mete, it shall be measured unto you; a common proverb among the Jews, used on various occasions, and to different purposes; See Gill on Mat 7:2. Here it seems to intimate, that if the disciples carefully hearkened to what they heard from Christ, and studiously laboured to understand it, and faithfully dispensed it to others, in return, a larger measure, and greater degree of spiritual knowledge, would be bestowed upon them: for it follows, and

unto you that hear, shall more be given; that is, that hear so as to understand, keep, and make a good use of what they hear, more shall be communicated to them; they shall have an increase of knowledge in the doctrines of grace, and mysteries of the Gospel.

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

The cares of the world (tou aiwnov); literally, of the age; that is, temporal and secular cares, incident to the age in which our lot is cast, and which are common to all. These, like thorns, distress and trouble, and often wound the soul; while, on the other hand, the care of the soul and the thought of heavenly things compose and establish the mind. The deceitfulness of riches. Riches are aptly compared to thorns, because, like thorns, they pierce the soul. St. Paul (1Ti_6:10) speaks of some who, through the love of riches, "have pierced themselves through with many sorrows." Riches are deceitful, because they often seduce the soul from God and from salvation, and are the cause of many sins. How hardly," says our Lord, shall a rich man enter into the kingdom of God I" They have a tendency to choke the Word of God, and to weaken the power of religion. "Those are the only true riches," says St. Gregory, "which make us rich in virtue."

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

The desire of other things choke the word - A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in - Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful - After the fruit had grown almost to perfection.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

19. [745][746][747][748][749][750] omit τούτου.

[745] 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.

[746] 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.

[747] 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.

[748] 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.

[749] 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.

[750] 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.

19. καὶ αἱ μέριμναι τ. αἰῶνος. See crit. note. A different constr. begins here. The cares of the age, aerumnae saeculi (Vulg.), are such as divide and distract the mind. Cf. 1Pe 5:7, where human anxiety (μέριμνα) is set against Divine care (μέλει).

ἡ ἀπάτη τοῦ πλούτου. The deceitful power of riches (Mar 10:23-24; 1Ti 6:10); cf. ἀπάτη ἀδικίας (2Th 2:10), ἀπ. τῆς ἁμαρτίας (Heb 3:13). Here, as in 2Pe 2:13, ἀπάτη and ἀγάπη have been confused in MSS.

αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι. Mk alone has this. Mt., who is fond of making triplets, by dropping these words destroys a triplet. τὰ λοιπά, “the rest” (Luk 12:26; 1Co 11:34), “all the other things besides riches.” “The lusts of other things” (A.V., R.V.) is not quite adequate. The germs of these desires are in human nature before the word enters it. Philo (Leg. Alleg. iii. § 89, M. p. 136) explains the thorns in Gen 3:18 of the passions which spring up in the fool’s soul.

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.

19. αἱ μέριμναι—the cares. Literally, the distractions. They are the things that divide the unity of the spirit, drawing it off different ways. τοῦ αἰῶνος—the age. EV. world. There is only one passage, Heb 1:2, in which there is any call to render this word world instead of age. Here it means the present evil time. It is contrasted with the αἰὼν μέλλων, the coming time, in which good, instead of evil, will predominate.

Omit τούτου, this, after τοῦ αἰῶνος Tisch. Treg. WH. RV. א BCDL Δ 1, 102, mss. of Lat. Vet. Vulg. etc.

ἀπάτη τοῦ πλούτου—deceit of wealth, the power which it has to deceive men with its enticements, representing itself as the great good. τὰ λοιπὰ—not other things, but the remaining things. The article renders it definite. The other things of the same character as wealth are meant. συμπνίγουσι—the compound represents the completeness of the process, choke utterly.1 ἄκαρπος—unfruitful. The test of genuine appropriation of the truth is, that it produces effects of life and character corresponding to itself. The characteristic of this class of hearers is prepossession of the soil by alien things, which have not been weeded out. The warning against wealth in the ἀπάτη τ. πλούτου is characteristic of our Lord’s teaching.2

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

The lusts of other things entering in [αι περι τα λοιπα επιθυμιαι] . Lusts not in the limited sense of mere sexual desire, but in the general sense of longing. The word is also used of desire for good and lawful things (Luk 22:15; Phi 1:23).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.