Mark 4:20

Mar_4:8; Mar_4:20

And other fell on good ground, and did yield fruit that sprang up and increased.

The character of sincere hearers considered

1. That these hearers have honest and good hearts. The ground must be properly manured and prepared, before the seed can so mingle with it as to produce fruit. In like manner, the powers of the soul must be renewed by Divine grace, before the instructions of Gods Word can so incorporate with them as to become fruitful. Their understanding is illuminated, and a new bent is given to their will. So,

2. They hear the Word after a different manner, and to a very different purpose from what others do, and from what they themselves formerly did. They hear it with attention, candour, meekness, and simplicity; and then-to go on with our Saviours account of these hearers-they,

3. Understand the Word. This is not expressly said, as I remember, of either of the former characters. Their knowledge is, in short, experimental and practical.

4. They keep the Word. The seed once lodged in the heart remains there. It is not caught away by the wicked one, it is not destroyed by the scorching beams of persecution, nor is it choked by the thorns of worldly cares and pleasures. It is laid up in the understanding, memory, and affections; and guarded with attention and care, as the most invaluable treasure. And, indeed, how is it imaginable that the man who has received the truth in the love of it, has ventured his everlasting all on it, and has no other ground of hope whatever, should be willing to part with this good Word of the grace of God! sooner would he renounce his dearest temporal enjoyments, yea, even life itself. Again,

5. They bring forth fruit. The seed springs up, looks green, and promises a fair harvest. They profess the Christian name, and live answerable to it. Their external conduct is sober, useful, and honourable; and their temper is pious, benevolent, and holy. The fruit they bear is of the same nature with the seed whence it springs.

6. They bring forth fruit with patience. It is a considerable time before the seed disseminates, rises into the stalk and the ear, and ripens into fruit (Jam_5:7).

7. And lastly. They bring forth fruit in different degrees, some thirty, some sixty, and some an hundred fold. And now, in order to the fully discussing this argument, we shall-

I. Show the necessity of the hearts being made honest and good, in order to mens duly receiving the word and keeping it; this will clearly appear on a little reflection. I suppose it will scarce be denied that the will and affections have a considerable influence on the operations of the understanding and judgment. To a mind, therefore, under the tyranny of pride and pleasure, positions that are hostile to these passions will not easily gain admission. Their first appearance will create prejudice. And if that prejudice does not instantly preclude all consideration, it will yet throw insuperable obstructions in the way of impartial inquiry. If it does not absolutely put out the eye of reason, it will yet raise such dust before it as will effectually prevent its perceiving the object. What men do not care to believe, they will take pains to persuade themselves is not true. When once a new bias is given to the will and affections, and a man, from a proud, becomes a humble man, from a lover of this world, a lover of God, his prejudices against the gospel will instantly subside. The thick vapours exhaled from a sensual heart, which had obscured his understanding, will disperse; and the light of Divine truth shine in upon him with commanding evidence. He will receive the truth in the love of it. How important, then, is regeneration! This leads us-

II. To describe the kind of fruit which such persons will bear. It is good fruit-fruit of the same nature with the seed whence it grows, and the soil with which it is incorporated: of the same nature with the gospel itself which is received in faith, and with those holy principles which are infused by the blessed Spirit. Here let us dwell a little more particularly on the nature and tendency of the gospel. God is in Christ reconciling the world to Himself, not imputing their trespasses to them. O how inflexible the justice, how venerable the holiness, and how boundless the goodness of God! And if this be the gospel, who can hesitate a moment upon the question respecting its natural and proper tendency? How can piety languish and die amidst this scene of wonders? How can the heart, occupied with these sentiments, remain unsusceptible to the feelings of justice, truth, humanity, and benevolence? How can a man believe himself to be that guilty, depraved, helpless wretch which this gospel supposes him to be, and not be humble? How can he behold the Creator of the world expiring in agonies on the cross, and follow Him thence a pale, breathless corpse to the tomb, and not feel a sovereign contempt for the pomps and vanities of this transitory state? But to bring the matter more fully home to the point before us, what kind of a man is the real Christian? Let us contemplate his character, and consider what is the general course of his life. Instructed in this Divine doctrine, and having his heart made honest and good, he will be a man of piety, integrity, and purity. The grace of God, which bringeth salvation, will teach him to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world (Tit_2:11-12). As to piety. A due regard to the authority of the blessed God will have a commanding influence upon his temper and practice. As to social duties. His conduct will be governed by the rule his Divine Master has laid down, of doing to others as he would have them do to him. As to personal duties. He will use the comforts of life, which he enjoys as the fruits of Divine benevolence, with temperance and moderation. Such are the fruits which they bring forth, who hear the Word in the manner our Saviour describes, and who keep it in good and honest hearts (Eph_4:1; Php_1:27; Gal_5:22-23). But it is not meant by this description of the Christian to raise him above the rank of humanity, or to give a colouring to the picture which it will not bear. He is still a man, not an angel. To fix the standard of real religion at a mark to which none can arrive, is to do an injury to religion itself, as well as to discourage the hearts of its best friends. But though perfection, in the strict sense of the term, is not to be admitted, yet the fruit which every real Christian bears is good fruit.

1. How gracious is that influence which the blessed God exerts, to make the heart honest and good, and so dispose it to receive the Word, and profit by it!

2. From the nature and tendency of the gospel, which has been just delineated, we derive a strong presumptive evidence of its truth.

3. Of what importance is it that we converse intimately with the gospel, in order to our bringing forth the fruits of holiness!

4. And lastly, How vain a thing is mere speculation in religion! We have discoursed on the two first heads, and proceed now-

III. To consider the great variety there is among Christians in regard of degrees of fruitfulness and the reasons of it. First, as to the fact that there are degrees of fruitfulness, a little observation will sufficiently prove it. Fruitfulness may be considered in regard both of the devout affections of the heart, and the external actions of the life; in each of which views it will admit of degrees. The variety is prodigious. What multitudes live harmless, sober, and regular lives. Their obedience is rather negative than positive. They bring no dishonour on their profession, nor yet are they very ornamental and exemplary. Others are strictly conscientious and circumspect in their walk, far removed from all appearance of gaiety and dissipation, and remarkably serious and constant in their attendance upon religious duties; but, for want of sweetness of temper, or of that sprightliness and freedom which a lively faith inspires, the fruit they bear is but slender, and of an unpleasant flavour. There are those, further, in whom seriousness and cheerfulness are happily united, and whose conduct is amiable in the view of all around them; but then, moving in a narrow sphere, and possessing no great zeal or resolution, their lives are distinguished by few remarkable exertions for the glory of God, and the good of others. And again, there are a number whose bosoms, glowing with flaming zeal and ardent love, are rich in good works, never weary in well-doing, and full of the fruits of righteousness, to the praise and the glory of God. In the garden of God there are trees of different growth. Some newly planted, of slender stature and feeble make, which yet bring forth good, though but little, fruit. And here and there you see one that out-tops all the rest, whose roots spread far and wide, and whose boughs are laden in autumn with rich and large fruit. Such variety is there among Christians. And variety there is; too, in the different species of good works. Some are eminent in this virtue, and some in that; while perhaps a few abound in every good word and work. Whoever consults the history of religion in the Bible will see all that has been said exemplified in the characters and lives of a long scroll of pious men. Not to speak here of the particular excellences that distinguished these men of God from each other, it is enough to observe that some vastly outshone others. The proportions of a hundred, sixty, and thirty fold might be applied to patriarchs, prophets, judges, kings, apostles, and the Christians of the primitive church. Between, for instance, an Abraham that offered up his only son, and a righteous Lot, that lingered at the call of an angel. Secondly, inquire into the grounds and reasons of this disparity among Christians respecting the fruits of holiness. These are of very different consideration. Many of them will be found to have no connection at all with the inward temper of the mind; a reflection, therefore, upon them will give energy to what has been said in regard of the charity we ought to exercise in judging of others. Let us begin, then-

1. With mens worldly circumstances. The affluent Christian you will see pouring his bounty on all around him. But the poor Christian can render few, if any, of these services to his fellow creatures.

2. Opportunity is another ground of distinction among Christians in regard of fruitfulness. By opportunity I mean occasions of usefulness, which arise under the particular and immediate direction of Divine Providence. A Daniel shall have such easy access to the presence of a mighty tyrant as shall enable him to whisper the most beneficial counsels in his ear; and an apostle, by being brought in chains before a no less powerful prince, shall have an opportunity of defending the cause of his Divine Master in the most essential manner.

3. Mental abilities have a considerable influence in this matter. What shining talents do some good men possess! They have extensive learning, great knowledge of mankind, much sagacity and penetration, singular fortitude, a happy manner of address, flowing language, and a remarkable sweetness of temper.

4. The different means of religion that good men enjoy are another occasion of their different degrees of fruitfulness.

5. That the comparative different state of religion in one Christian and another is the more immediate and direct cause of their different fruitfulness. But this plain general truth we may affirm, leaving everyone to apply it to himself, that, in proportion as religion is on the advance or decline in a mans heart, so will his external conduct be more or less exemplary.

6. And lastly, the greater or less effusion of Divine influences.

IV. The blessedness of those who, hearing the word, and keeping it in honest and good hearts, bring forth the fruits of holiness.

1. As to the pleasure that accompanies ingenuous obedience. Great peace have they, says David, who love Thy law, and nothing shall offend them (Psa_119:165).

2. Fruitfulness affords a noble proof of a mans uprightness, and so tends indirectly, as well as directly, to promote his happiness.

3. The esteem, too, in which he is held among his fellow Christians must contribute not a little to his comfort.

4. How glorious will be the rewards which the fruitful Christian will receive at the hands of the Great Husbandman on the day of harvest! That day is approaching. Mark the perfect man; behold the upright; for the end of that man is peace. Going down to death like a shock of corn fully ripe, the precious grain shall lie secure in the bosom of the earth; angels shall keep their vigils about it: while the immortal spirit, acquiring its highest degree of perfection, shall join the company of the blessed above. (S. Stennett, D. D.)

Some thirty fold

Everyone has observed the difference between those who may be called good Christians, in the matter of their good works-how some seem to produce twice or thrice the fruit that others do. Some are, compared with others, three times more careful in all the trilling matters which make up so much of life; three times more self-denying, three times more liberal, three times more humble, subdued, and thankful. Does not the Lord recognize this difference in the parable of the pounds-when the nobleman, in leaving, gives a pound to each of his servants; and one servant makes it ten pounds, and another five; and he commends both, but gives to the more industrious worker twice the reward? (M. F. Sadler.)

Patience

Patience is power. With time and patience the mulberry leaf becomes satin. (Eastern Proverb.)

Never think that Gods delays are Gods denials. Hold on; hold fast; hold out: Patience is genius. (Buffon.)

Meditation

Meditation is partly a passive, partly an active state. Whoever has pondered long over a plan which he is anxious to accomplish, without distinctly seeing at first the way, knows what meditation is. The subject itself presents itself in leisure moments spontaneously: but then all this sets the mind at work-contriving, imagining, rejecting, modifying. It is in this way that one of the greatest of English engineers, a man uncouth and unaccustomed to regular discipline of mind, is said to have accomplished his most marvellous triumphs. He threw bridges over almost impracticable torrents, and pierced the eternal mountains for his viaducts. Sometimes a difficulty brought all the work to a pause; then he would shut himself up in his room, eat nothing, speak to no one, abandon himself intensely to the contemplation of that on which his heart was set; and at the end of two or three days, would come forth serene and calm, walk to the spot, and quietly give orders which seemed the result of superhuman intuition. This was meditation. (F. W. Robertson.)

The numerical relations of good and evil

In the parable of the four sorts of ground whereon the seed was sown, the last alone proved fruitful. There the bad were more than the good. But amongst the servants, two improved their talents, or pounds, and one only buried them. Here the good were more than the bad. Again, amongst the ten virgins, five were wise and five were foolish. There the good and bad were equal. I see, that concerning the number of the saints in comparison to the reprobates, no certainty can be collected from these parables. Good reason, for it is not their principal purpose to meddle with that point. Grant that I may never rack a Scripture simile beyond the true intent thereof. (Thomas Fuller.)

Favourable moral conditions

A great deal of fire falleth upon a stone and it burneth not, but a dry chip soon taketh fire. (T. Maclaren.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 4:20. Ἓν, the one) Accusative.[33]

[33] Lachm. reads, with Rec. Text, ἓν, and so Vulg. But Tischend., with all the uncials which have accents, being of later date, ἐν.—ED.

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

Mar 4:20 . παραδέχονται , receive, answering to συνιείς in Mt. This does not adequately differentiate the fourth class from the third, who also take in the word, but not it alone . Lk. has supplied the defect. εν might be either ἕν = this one 30, that one 60, etc., or ἐν = in 30, and in 60, and in 100 = good, better, best, not inferior, respectable, admirable. The lowest degree is deemed satisfactory. On the originality of the interpretation and on the whole parable vide in Mt.

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

For he that hath, to him shall be given,.... He that has Gospel light and knowledge, and makes a proper use of it, he shall have more; his path shall be as the path of the just, which shines more and more to the perfect day; the means of grace and knowledge shall be blessed, to him, he attending constantly thereon, that he shall arrive to such a knowledge of the Son of God as to be a perfect man in comparison of others, who are in a lower class; and shall come to the measure of the stature of the fulness of Christ, shall grow up to maturity, and be a man in understanding: and he that has the truth of grace, though its beginning is but small, yet that making and keeping him humble, as it always does, he shall have more grace, or that he has shall open and enlarge in its actings and exercises; his faith shall grow exceedingly, he shall abound in hope through the power of the Holy Ghost; and his love to God, and Christ, and to the saints, shall be greater and greater; and he shall increase in humility, patience, self-denial, &c. and so he that has gifts for public usefulness, and does not neglect them, but stirs them up for the profit of others, he shall have an increase of them; he shall shine as a star in Christ's right hand, and appear brighter and brighter in the firmament of the church:

and he that hath not, from him shall be taken, even that which he hath; or seemed to have, or thought he had, Luk 8:18, a saying often used by Christ, both with respect to the ignorant Jews, and professing Christians, and even, as here, to the disciples themselves, respect perhaps being had to Judas. He that has only a speculative notion of the Gospel, and is without any experience and practice of it, in course of time his candle is put out; his light becomes darkness; he drops and denies the truths he held, and relinquishes the profession of them: and he that has only counterfeit grace, a feigned faith, a false hope, and a dissembled love, in due time these will be discovered, and the name of them, and the character he bore, on account of them, will be taken from him: for true grace is never taken away, nor lost; it is a solid, permanent thing, and is inseparable to everlasting glory and happiness: but bare notions of the Gospel, and a mere show of grace, are unstable and transient things; as also are the greatest gifts without the grace of God. Judas had doubtless all the appearance of a true Christian; he had the Gospel committed to him, and the knowledge of it, and gifts qualifying him to preach it, and a commission from Christ for it, yea, even a power of working miracles to confirm what he preached; and yet not having true grace, all was taken away from him, and were of no use unto him in the business of salvation: and so sometimes it is, that even in this life the idle and worthless shepherd has his right arm clean dried up, and his right eye utterly darkened; his ministerial light and abilities are taken away from him; these being either not used at all by him, or used to bad purposes; see Mat 12:12.

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

Those are they that were sown upon the good ground. The good ground represents the heart which receives the Word of God with joy and desire, and true devotion of spirit, and which steadfastly retains it, whether in prosperity or in adversity; and so yields fruit, "sows thirty, some sixty, and some a hundredfold." St. Jerome remarks that, as of the bad ground there were three different kinds the way, side, the rocky, and the thorny ground; so of the good ground there is a threefold gradation indicated in the amount of its productiveness. There are differences of conditions in the hearts both of those who believe and of these who do not believe.

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

20. ἐκεῖνοι ([751][752][753][754][755]) rather than οὗτοι ([756][757][758]).

[751] 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.

[752] 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.

[753] 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.

[754] 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.

[755] 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.

[756] Codex 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.

[757] 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.

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

20. καὶ ἐκεῖνοι. And those (R.V.). The change from οὗτοι … οὗτοι … ἄλλοι … οὗτοι (Mar 4:15-16; Mar 4:18) to ἐκεῖνοι marks the difference between the first three classes and the last, and the change should be kept in translation. A.V. has “these” in all five places. Here and Mat 20:4, καὶ ἐκεῖνοι is found in the best MSS.; elsewhere (Mar 12:4-5, [Mar 16:11; Mar 16:13]) κἀκεῖνος prevails.

σπαρέντες. The change from imperf. (σπειρόμενοι) to aor. may have point. In the other cases the sowing never reached fruitful completion; the good soil was sown once for all successfully.

οἵτινες. “Who are of such a character as to”; cf. Mar 9:1, Mar 12:18.

παραδέχονται. Mk alone has this, and the compound occurs nowhere else in the Gospels; cf. Act 15:4; Heb 12:6.

ἐν τριάκοντα. See on Mar 4:8. Here there is no question between εις and εν: we have to decide between ἕν, “one group,” or possibly “one seed,” and ἐν, “at the rate of.” The question is unimportant. Lk. omits the differentiation; with him it suffices to distinguish between fruitful and unfruitful. Christ could see in the hearts of His hearers counterparts of the different kinds of soils. Characteristically, Jerome gives 100 to the celibates, 60 to the widows, and 30 to the married; Augustine prefers martyrs, celibates, and married; and there are other guesses on similar lines. It is enough to recognize that there are differences among the fruitful. There is a Buddhist parable which is similar; “The best sort of land is like my monks and nuns … the medium sort like the lay associates … The bad sort is like the adherents of other religious societies. Even to them I preach my doctrine” (Clemen, Primitive Christianity, p. 322).

The interpretations of the parables of the Sower and of the Tares show us that, although each of Christ’s parables has only one main lesson, yet it is lawful to seek for meaning in some of the details. But it requires sober judgment to do this correctly; and it does not follow, because some details lend themselves to allegorical explanation, that therefore these meanings were intended by our Lord. Sanday, Outlines, pp. 68 f.

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.

20.] Notice the concluding words of the interpretation exactly reproducing those of the parable, ver. 8, as characteristic. It is remarkable that the same is found in Matt., but in another form and order: one taking the climax, the other the anticlimax. In Luke, the two are varied.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. Καὶ ἐκεῖνοι—and those.

ἐκεῖνοι instead of οὗτοι, these, Tisch. Treg. WH. RV. א BCL Δ Pesh.

We have three different pronouns, or adjectives, used in pointing out the various classes of hearers. οὗτοι, then οὗτοι ὁμοίως, indicating a general resemblance; then ἄλλοι, denoting a specific difference; and finally ἐκεῖνοι, denoting contrast with all that precede. οἱ σπαρέντες—that were sown. The part. in the other cases has been present, denoting the general fact about seed sown in such places. The aor. here confines it to the particular case of the parable. οἵτινες—differs from the simple relative in that it generalizes the statement; whoever, or such as. παραδέχονται—Always, in the N.T., this denotes a favorable reception, to accept, the opposite of reject. καρποφοροῦσιν—bear fruit. This is what distinguishes the good soil from all others. What is planted in it bears fruit; truth becomes virtue in that soil. It does not denote the labors or success of this class of laborers in propagating truth. Our Lord distinguishes between this kind of fruit and the obedience which is the real test of discipleship, in Mat 7:21-23. ἐν τριάκοντα —literally in thirty. The preposition denotes the number as that in which the fruit-bearing is accomplished.

The choice between ἐν and ἓν is a matter of interpretation, not of text, as the original had neither breathings nor accents. But all the accented uncials give ἐν, also 1, 33, 69, 124, Syrr.; so Tisch. Treg. WH. RV. Latt. Memph. read ἓν. Before the other numerals, WH. bracket ἐν, on account of its omission by BC* ἐν gives the better construction, and is the probable reading, as the neuter ἓν has nothing with which to agree.

GENERAL REFLECTIONS ON THE SUBJECT OF THE PARABLE

Jesus is led on by the necessity of fruitfulness emphasized in the parable to present this under another analogy, of giving light. And this leads him to speak still further of the provision against hiding, or secrecy, in the Divine economy. Finally, to enforce what he has said of the way in which men treat the word, he enjoins on them to consider what they hear. It will be seen that there is a certain appositeness in the connection of these detached sayings. But in the case of the statement about secrecy, another connection is possible, at least.

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

Such as. A good rendering of the pronoun oitinev, which indicates the class of hearers.

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