Mark 4 · WEB
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Mark 4

The parable of the sower

Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea and sat down. All the multitude were on the land by the sea. He taught them many things in parables, and told them in his teaching, “Listen! Behold, the farmer went out to sow. As he sowed, some seed fell by the road, and the birds came and devoured it. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. When the sun had risen, it was scorched; and because it had no root, it withered away. Others fell among the thorns, and the thorns grew up and choked it, and it yielded no fruit. Others fell into the good ground and yielded fruit, growing up and increasing. Some produced thirty times, some sixty times, and some one hundred times as much.” He said, “Whoever has ears to hear, let him hear.”

Teaching from a boat to a huge crowd on the shore, Jesus tells a story about a farmer whose seed falls on a path, on rocky ground, among thorns and on good soil, with very different results.

What does this mean?

A parable is a short story or comparison drawn from everyday life to make a point, often with a twist; the Hebrew equivalent, mashal, also covers riddles and proverbs. 'Fowls of the air' (KJV) are birds. 'He that hath ears to hear, let him hear' is a call to pay close attention.

Historical context

In Galilee seed was scattered by hand, and fields could include footpaths, thin soil over rock and patches of thorny weeds. Interpreters debate whether a harvest of thirty, sixty or a hundred times what was sown is meant as miraculous or simply as very good.

Why does it matter?

Mark 4 is the Gospel's main collection of parables. This one, about different responses to what is heard, frames the whole chapter, which repeatedly stresses listening — 'Listen!' opens the parable and verse 9 closes it.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark opens the parable with a command to listen ('Hearken'), and gives the good soil's yields as thirty, sixty and a hundredfold — rising, where Matthew lists them falling and Luke gives only a hundredfold. Only Mark notes that the seed among thorns 'yielded no fruit'.

Why parables, and the sower explained

When he was alone, those who were around him with the twelve asked him about the parables. He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables, that ‘seeing they may see and not perceive, and hearing they may hear and not understand, lest perhaps they should turn again, and their sins should be forgiven them.’”

He said to them, “Don’t you understand this parable? How will you understand all of the parables? The farmer sows the word. The ones by the road are the ones where the word is sown; and when they have heard, immediately Satan comes and takes away the word which has been sown in them. These in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. Others are those who are sown among the thorns. These are those who have heard the word, and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. Those which were sown on the good ground are those who hear the word, accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times.”

Alone with the Twelve and others, Jesus says that the 'mystery' of God's kingdom has been given to them, while outsiders receive everything in parables. He then explains the sower: the seed is the word, and the soils are different kinds of hearers.

What does this mean?

'Mystery' in the New Testament means a secret now revealed by God, not a puzzle. 'Converted' (KJV) means 'turn again'. 'Offended' (KJV) here means caused to stumble, to fall away. 'The word' means Jesus' message.

Historical context

Verse 12 draws on Isaiah 6:9–10, where the prophet is told that his preaching will leave the people unresponsive. Jewish teachers also used parables, and explaining one point by point, as here, was a known practice.

Why does it matter?

Verse 12 is among the hardest sayings in Mark: interpreters differ over whether the parables are meant to conceal, or whether the saying describes what happens when people hear without responding. The insiders themselves still need an explanation, and later in the story the disciples show some of the shallow and distracted responses described here.

Editorial notes, not scripture.

A lamp and a measure

He said to them, “Is a lamp brought to be put under a basket or under a bed? Isn’t it put on a stand? For there is nothing hidden except that it should be made known, neither was anything made secret but that it should come to light. If any man has ears to hear, let him hear.”

He said to them, “Take heed what you hear. With whatever measure you measure, it will be measured to you; and more will be given to you who hear. For whoever has, to him more will be given; and he who doesn’t have, even that which he has will be taken away from him.”

Jesus gives a series of short sayings: a lamp is meant to be put on a stand, not hidden; whatever is hidden will be revealed; and the measure people use in listening will be used for them.

What does this mean?

'Candle' (KJV) means an oil lamp; a 'bushel' was a container for measuring grain, which could cover a lamp. 'Mete' means to measure out. The final saying, that those who have will be given more, refers in context to understanding: those who take in what they hear gain more.

Historical context

Household lamps were small clay vessels burning olive oil, set on a stand to light a one-room house.

Why does it matter?

These sayings suggest why Jesus teaches in parables: the hiding is temporary and aims at later revealing. In Mark much about Jesus stays hidden until after the cross and resurrection (see 9:9).

Editorial notes, not scripture.

The seed that grows by itself

He said, “God’s Kingdom is as if a man should cast seed on the earth, and should sleep and rise night and day, and the seed should spring up and grow, though he doesn’t know how. For the earth bears fruit by itself: first the blade, then the ear, then the full grain in the ear. But when the fruit is ripe, immediately he puts in the sickle, because the harvest has come.”

Jesus compares God's kingdom to seed that a farmer sows and that grows night and day — first the shoot, then the ear, then the full grain — without his knowing how, until it is ready for harvest.

What does this mean?

'Of herself' (KJV) translates a Greek word meaning 'automatically' or 'by itself'. The 'blade' is the first green shoot and the 'ear' the head of grain. The sickle and harvest are images the Jewish prophets used for God's final judgment (Joel 3:13).

Historical context

Farmers could plant and tend crops, but the process of germination and growth was beyond their knowledge or control, dependent on soil and rain.

Why does it matter?

Only Mark has this parable. Its stress on growth that happens without human control or understanding fits the chapter's picture of the kingdom's hidden beginnings.

Editorial notes, not scripture.

The parable of the mustard seed

He said, “How will we liken God’s Kingdom? Or with what parable will we illustrate it? It’s like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth, yet when it is sown, grows up and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow.”

Jesus compares God's kingdom to a tiny mustard seed that grows into the largest of garden plants, with branches big enough for birds to shelter in its shade.

What does this mean?

'Herbs' (KJV) means garden plants or vegetables. To 'lodge' is to settle or nest.

Historical context

The black mustard plant grown in the region springs from a very small seed into a shrub that can reach two or three metres. Calling the seed the smallest of all is a proverbial description, not a botanical claim. Birds sheltering in a great tree is an image the Jewish scriptures use for a great kingdom sheltering peoples (Ezekiel 17:23; Daniel 4:12).

Why does it matter?

Like the previous parable, this one contrasts small, unimpressive beginnings with a great result — fitting for a movement that began with a handful of Galilean followers. Many interpreters see the birds as a hint that the kingdom will include other nations.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark opens with a double question about picturing God's kingdom. His plant becomes the greatest of garden plants with large branches, and birds shelter in its shade; Matthew and Luke call it a tree and mention a man sowing it. Both pair it with the yeast; Luke places it in a different setting.

Jesus teaches in parables

With many such parables he spoke the word to them, as they were able to hear it. Without a parable he didn’t speak to them; but privately to his own disciples he explained everything.

Mark sums up Jesus' practice: he spoke to the crowds in many parables, as much as they were able to take in, but explained everything privately to his disciples.

What does this mean?

'As they were able to hear it' suggests Jesus matched his teaching to his hearers' capacity. 'Expounded' (KJV) means explained.

Historical context

Teachers in the ancient world, Jewish and Greek alike, commonly gave fuller instruction to an inner circle of students than to the public.

Why does it matter?

This closes the parable chapter and repeats its contrast between the crowd and the disciples. The very next scene, the storm, tests whether private instruction has given the disciples understanding.

Editorial notes, not scripture.

Jesus calms the storm

On that day, when evening had come, he said to them, “Let’s go over to the other side.” Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. A big wind storm arose, and the waves beat into the boat, so much that the boat was already filled. He himself was in the stern, asleep on the cushion; and they woke him up and asked him, “Teacher, don’t you care that we are dying?”

He awoke and rebuked the wind, and said to the sea, “Peace! Be still!” The wind ceased and there was a great calm. He said to them, “Why are you so afraid? How is it that you have no faith?”

They were greatly afraid and said to one another, “Who then is this, that even the wind and the sea obey him?”

That evening Jesus and the disciples cross the lake by boat. A violent storm swamps the boat while Jesus sleeps in the stern. The terrified disciples wake him; he rebukes the wind and the sea, which fall calm, and asks why they are afraid and have no faith.

What does this mean?

'The hinder part of the ship' (KJV) is the stern, and the 'pillow' a cushion. 'Rebuked' is the word Jesus uses against demons (1:25), and 'be still' is literally 'be silenced' or 'be muzzled'. 'Carest thou not that we perish?' means 'Don't you care that we are dying?'

Historical context

The Sea of Galilee lies about 200 metres below sea level among hills, and sudden violent winds can sweep down onto it. In the Jewish scriptures, mastery of the sea and storms belongs to God (Psalm 107:23–30; Job 38:8–11). Many readers also note parallels with Jonah asleep on a ship in a storm (Jonah 1).

Why does it matter?

The disciples' closing question — 'What manner of man is this?' — is one of the central questions of Mark. They are more afraid after the calm than during the storm.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark's version is the most vivid: it is evening, other boats are present, and Jesus is asleep on a cushion in the stern. The disciples ask, 'Teacher, don't you care that we are dying?' Only Mark gives Jesus' words to the sea, 'Peace, be still'. Mark's Jesus asks why they have 'no faith', where Matthew has 'little faith'.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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