Mark 4:27

Mar 4:27. Καθεύδῃ καὶ ἐγείρηται, should sleep and rise) With these two verbs are connected by Chiasmus [See Append.] the nouns night and day [sleep referring to night; rise, to day]. Moreover, sometimes night is wont to be put before day, as in Genesis 1 [The evening and the morning were the first day, Mar 4:5].—οὐκ οἶδεν αὐτὸς, he knoweth not himself) After the safeguards of grace have been conferred on men, God leaves them in some measure to themselves. Yet this clause may be made to refer to the believing man himself; and then, of its own accord, in Mar 4:28, is opposed to man’s care, not to the cultivation of the earth.

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

Mar 4:27 . καθεύδῃ … ἡμέραν , sleep and rise night and day, suggestive of the monotonous life of a man who has nothing particular to do beyond waiting patiently for the result of what he has already done (seed sown). The presents express a habit, while βάλῃ , Mar 4:26 , expresses an act, done once for all. βλαστᾷ (the reading in [22] [23] [24] , etc., as if from βλαστάω ) may be either indicative or subjunctive, the former if we adopt the reading μηκύνεται ( [25] [26] ., etc.) = and the seed sprouts and lengthens. ὡς οὐκ οἶδεν αὐτός , how knoweth not (nor careth) he, perfectly indifferent to the rationale of growth; the fact enough for him.

[22] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[23] Codex Bezae

[24] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

[25] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[26] Codex Bezae

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

It is the part of the ministers, to labor the ground with all diligence, and commend the success to God: for that mighty working whereby the seed cometh to blade and ear, is secret and only known by the fruit.

That is, when he hath done sowing, should pass the time both day and night, nothing doubting, but that the seed would spring which groweth both day and night.

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

Verse 27. And should sleep and rise night and day] That is, he should sleep by night, and rise by day; for so the words are obviously to be understood.

He knoweth not how.] How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

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

(27) And should sleep, and rise.—So it was in the world’s history. Men knew not the greatness of the new force that had been brought into action. Philosophers and statesmen ignored it. Even the very preachers of the new faith, the “sowers” of the parable, were hardly conscious of the enormous revolution which they were working. So it is in the individual life. The seemingly chance word, the new truth that flashes on the soul as a revelation, the old words now for the first time apprehended in their true force, these prove to be the seeds of a new growth in the soul.

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

27. spring and grow up] We need not inquire too minutely who the Sower is, though primarily it refers to the Lord Himself. It is the property of the seed which is intended to engage our attention, the secret energy of its own, the principle of life and growth within itself, whereby it springs up and grows.

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.

But when it is sown, it groweth up,.... So the Gospel, when it was preached, it spread notwithstanding all the opposition made against it by, the Jews and Gentiles: there was no stopping it; though the Jewish sanhedrim charged the apostles to speak no more in the name of Jesus, they regarded them not; though Herod stretched forth his hands against the church, and killed one apostle, and put another in prison, yet "the word of God grew and multiplied", Act 12:1, and Gospel churches when set up, whether in Judea, or among the Gentiles, presently had additions made unto them, and "grew up", as holy temples in the Lord: and wherever the grace of God is really implanted, there is a growing in it, and in the knowledge of Christ Jesus:

and becometh greater than all herbs: the Gospel exceeds the traditions of the Jews, and the philosophy of the Gentiles, and any human scheme whatever, in its nature, usefulness, and the largeness of its spread: and the Gospel church state will ere long fill the world, and all nations shall flow unto it; when the Jews shall be converted, and the fulness of the Gentiles shall come, it will be a greater kingdom, than any of the kingdoms of the earth ever were: and the grace of God in the heart, is vastly above nature, and does that which nature can never perform; and which spreads and enlarges, and at last issues in eternal glory:

and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it: by whom are meant, saints; such to whom the Gospel is come in power, and who have the grace of God wrought in their hearts, who are partakers of the heavenly calling: these come where the Gospel is preached, and where gracious souls are met together, even in the several Gospel churches; where they not only come and go, but where they lodge, abide, and continue, under the shadow of the Gospel, and Gospel ordinances, and that with great delight and pleasure; singing songs of praise to God, for his electing and redeeming love, and for calling grace, and for all spiritual blessings, and Gospel privileges: for a larger explanation and illustration of this parable; see Gill on Mat 13:31, Mat 13:32.

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

27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

Ver. 27. And should sleep] Ministers must rest secure with the success of their endeavours, having diligently done their duties. The word may work many a year after; as they say of the elephant, that she brings not forth till thirteen years after she hath conceived.

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.

And should sleep, and rise night and day - Should sleep in the night and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any influence over the growing grain. By this we are not to infer that men are to use no diligence in the obtaining and in the growth of piety; but the illustration shows only that as we cannot tell how grain grows, so we cannot tell the mode in which piety increases in the heart.

He knoweth not how - This is still true. After all the researches of philosophers, no one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and suns, of care and shelter, but beyond this they cannot go. So in religion. We can mark the change; we can see the need of prayer, and self-examination, and searching the Scriptures, and the ordinances of religion, but we cannot tell in what way the religious principle is developed and strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen, but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. Compare the notes at Joh 3:8.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

27. Should sleep, and rise night and day — That is, who sleep, night, and rise, day. He knoweth not how — He knows what must be done by him in order that the process may take place, but the process itself is a secret to him. The plants grow while he sleeps. But if he were awake, nature nevertheless works in secret before his eyes.

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

27. Should sleep, and rise, etc. While giving the seed sown time to germinate and come forth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

27. βλαστᾷ ([787][788][789][790][791][792]) rather than βλαστάνῃ ([793][794][795]2) or βλαστάνει ([796][797][798] 33). μηκύνεται ([799][800][801][802]) rather than μηκύνηται ([803][804][805]2 etc.).

[787] 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.

[788] 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.

[789] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[790] 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.

[791] 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.

[792] 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.

[793] 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.

[794] 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.

[795] 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.

[796] Codex Basiliensis. 8th cent. At Basle.

[797] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

[798] Codex Seidelianus II. 9th or 10th cent. Contains Mar 1:1-31; Mar 2:4 to Mar 15:43; Mar 16:14-20.

[799] 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.

[800] 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.

[801] Codex Seidelianus II. 9th or 10th cent. Contains Mar 1:1-31; Mar 2:4 to Mar 15:43; Mar 16:14-20.

[802] Codex Rossanensis. 6th cent. Mar 16:14-20 is missing.

[803] 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.

[804] 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.

[805] 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.

27. νύκτα καὶ ἡμέραν. Acc. of duration of time, as in Luk 2:37; Act 20:31; Act 26:7. We say both “night and day” and “day and night.” So also in Greek; “night and day” is more common in N.T., “day and night” in O.T. The order seems to make no difference of meaning, but here νύκτα καὶ ἡμέραν follows the order of καθεύδῃ καὶ ἐγείρηται, should go on sleeping and rising night and day. The husbandman, having sown his seed, goes on with other occupations, and the seed works on without him.

καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνεται. See crit. note. This is an independent constr., showing that the development of the seed is now independent of the sower. Βλαστᾷ may be either indic. or subj., and some texts, followed by A.V. and R.V., have μηκύνηται, to make the original constr. run on; but the evidence for μηκύνεται is decisive. And the seed goes on springing and growing up. Μηκύνω occurs thrice in LXX. and here only in N.T.

ὡς οὐκ οἶδεν αὐτός. In a way not known to him, with emphasis on “him.” This does not mean that he takes no care of it; but he cannot do what soil and moisture do, and he does not understand the mysteries of growth. Some make ὡς temporal, dum nescit ille (Vulg.); then we might render, “without his knowing”; but the other is better, quomodo ipse nescit (Beza). Erasmus takes αὐτός of the seed, Bengel of God!

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.

27. καθ. κ. ἐγ.] i.e. employs himself otherwise—goes about his ordinary occupations. The seed sown in the heart is in its growth dependent on other causes than mere human anxiety and watchfulness:—on a mysterious power implanted by God in the seed and the soil combined, the working of which is hidden from human eye. Beware of the mistake of Erasmus, who takes ὁ σπόρος as the subject of all the verbs in this verse.

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

27. καθεύδῃ κ. ἐγείρηται νύκτα κ. ἡμέραν—sleeps and wakes during night and day. The acc. differs from the gen. in such designations of time by denoting duration, instead of periods of time at which the action occurs. The statement connects the two verbs, instead of separating them, and putting each with its appropriate time. βλαστᾷ καὶ μηκύνηται1—sprouts and grows. ὡς οὐκ οἶδεν αὐτός—αὐτός is emphatic; how, he knows not. This does not exclude the processes of cultivation, but refers to the power of growth in the plant itself, beyond the reach or knowledge of the sower.

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

Grow [μηκυνηται] . Lit., lengthen; be extended by the seed lengthening out into blade and stalk.

He knoweth not how (wJv oujk oiden aujtov). The Greek order is very lively : how knoweth not he.

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