The seed is the Word. Such is the interpretation given by the Lord himself, in his exposition of the parable of the sower. In other words, the seed represents the truth uttered by Christ and embodied in Christ, who is himself declared to be the everlasting Word (John 1:1). This heavenly seed is the gift of God. It has life in itself (John 5:26); it is the germ of life to the world; and, when it is received, it brings forth those "fruits of the Spirit" of which St. Paul speaks. The mode in which that seed is received is a test of character, and this is illustrated in the words before us. The four kinds of soil upon which the sower cast his seed represent four conditions of heart, which we propose to consider.

I. THE HARDENED HEART. Our Lord speaks of some seed falling by the wayside; that is, on the trodden pathway running through the field, which is impervious to anything which falls gently, as seed falls. Finding a lodgment there, either the birds carry it away or else it is crushed by the foot of the wayfarer. Just as the once soft soil becomes hard, so do our moral sensibilities become blunted by the frequent passing over them of ordinary duties, and stilt more of evil words and deeds. We often read in Scripture of the hardening of the heart. Pharaoh is said to have " hardened his heart" because, after being stirred to some thought by the earlier plagues in Egypt, he conquered feeling until he became past feeling. Hence, after the most terrible of the plagues, he pursued God's chosen people to his own destruction. The Israelites, too, hardened their hearts in the wilderness. All the issues of this sin recorded in sacred history give a significant answer to the question of Job, "Who hath hardened himself against God, and prospered?" This process still goes on, not least amongst regular attendants on the means of grace. Address a gathering of outcasts, and though you may hear a mocking laugh, you will more probably see the penitential tear as you speak of the Saviour's death and of the Father's love; but speak of this to those who have often heard the truth, and their calm impassivity will drive you to despair, if it does not drive you to God. He who knows all but feels nothing is represented by the wayside; for the truth preached to him is gone as swiftly from his thoughts as though evil birds had carried it away.

II. THE SUPERFICIAL HEART is also graphically portrayed. The stony ground is not ground besprinkled with stones, but rocky soil covered with a thin layer of earth, such as might often be seen in the rocky abutments which ended the terraces of cultivated soil on a hillside in Palestine. Seed falling there would take root and grow, but would soon strike rock, and then withering would begin. This represents those who "receive the Word with gladness." They are interested, instructed, impressed; but they have no understanding of its spiritual meaning or of Christ's requirements. They have no sense of sin, and no conflict with it. Their knowledge and experience alike are shallow, and they have "no root," because they have no depth of nature. Very significant is the phrase, "They have no root in themselves;" for there is a want of individuality about them. Their faith depends upon surrounding excitement and enthusiasm, and they are wanting in the perseverance which can only arise from personal conviction. Let temptation come to them, and they give up at once their poor shreds of faith; let them go among sceptics, and soon their mockery will be the loudest; let persecution arise, and straightway they stumble to their fall.

III. THE CROWDED HEART. "Some fell among thorns;" that is, in soil in which thorns were springing up. The soil possibly was good, and therefore unlike the last, but it was already full. Soon the thorns springing up choke the seed, crowding it down, and so depriving it of air and sunshine that the withering stalk can produce no fruit. Every one knows the meaning of this who has pondered the words," Ye cannot serve God and mammon," or who understands the warning against "the cares of the world, the deceitfulness of riches," and inordinate desires after other earthly things. Here is such a one. He was once earnest in work for God; he made time for the study of his Word; he was eager for the quiet hour when he could speak to his Father in secret. But this is only a memory to him now. And how came the woeful change? There has been no hour when he has deliberately cut himself adrift from holy influence, nor can he recall any special crisis in his history. But the cares of life, the plans he felt called upon to make, thoughts concerning money and the best way to make it or to keep it, obtruded themselves more and more, even on sacred times, till holy thoughts were fairly crowded out. Thorns have sprung up, and they have choked the seed, so that it has become unfruitful.

IV. THE HONEST HEART. The seed which fell into "good ground" not only sprang up into strong stalk, but brought forth fruit in the golden harvest-time, and over it the sower rejoiced. Our Lord often spoke of the conditions which are essential to the fulfillment of this in the spiritual realm. For example, he said, "He that is of the truth heareth my voice;" and he bade his disciples become as little children, that they might rejoice in him. Nathanael was a beautiful example of what Jesus meant. When the truth is thus received, in the love of it, it guides the thoughts, rules the affections, checks and controls the plans, and sanctifies the whole being of the man. "Christ is formed" in his heart "the hope of glory." Abiding in prayer, under the influence of the Holy Spirit, he experiences a quickening and a refreshment like that which the growing corn has when enriched and blessed by showers and sunshine, and "the fruits of the Spirit" appear in him, to the glory of God the Father. "Herein is my Father glorified, that ye bear much fruit." - A.R.

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 God's 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 Saviour's 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 (James 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 HEART'S BEING MADE HONEST AND GOOD, IN ORDER TO MEN'S 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" (Titus 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 (Ephesians 4:1; Philippians 1:27; Galatians 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 men's 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 man's 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" (Psalm 119:165).

2. Fruitfulness affords a noble proof of a man's 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.)

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 is power. With time and patience the mulberry leaf becomes satin.

(Eastern Proverb.)Never think that God's delays are God's denials. Hold on; hold fast; hold out: Patience is genius.

(Buffon.)

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.)

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.)

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

(T. Maclaren.)

JesusGalilee, Sea of GalileeBare, Bore, Crop, Falling, Falls, Fell, Forth, Fruit, Gives, Giving, Grain, Grew, Ground, Growing, Hundred, Hundredfold, Hundred-fold, Increased, Increases, Increasing, Multiplying, Produced, Return, Seed, Seeds, Sixty, Sixtyfold, Soil, Sprang, Thirty, Thirtyfold, Thirty-fold, Yield, Yielded, Yielding, Yields1. The parable of the sower,
14. and the meaning thereof.
21. We must communicate the light of our knowledge to others.
26. The parable of the seed growing secretly;
30. and of the mustard seed.
35. Jesus stills the storm on the sea.

Mark 4:8

     1655   hundreds and thousands

Mark 4:1-8

     4520   thorns

Mark 4:1-20

     2357   Christ, parables

Mark 4:1-34

     2345   Christ, kingdom of

Mark 4:3-8

     4402   plants

Mark 4:3-16

     4121   Satan, enemy of God

October 1 Evening
Grow up into him in all things, which is the head, even Christ.--EPH. 4:15. First the blade, then the ear, after that the full corn in the ear.--Till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. They measuring themselves by themselves, and comparing themselves among themselves, are not wise. But he that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, …
Anonymous—Daily Light on the Daily Path

December 21 Evening
Master, carest thou not that we perish?--MARK 4:38. The Lord is good to all: and his tender mercies are over all his works. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.--While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him.--God heard the voice of the lad: and the angel of …
Anonymous—Daily Light on the Daily Path

Lamps and Bushels
'And Jesus said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?'--Mark iv. 21. The furniture of a very humble Eastern home is brought before us in this saying. In the original, each of the nouns has the definite article attached to it, and so suggests that in the house there was but one of each article; one lamp, a flat saucer with a wick swimming in oil; one measure for corn and the like; one bed, raised slightly, but sufficiently to admit …
Alexander Maclaren—Expositions of Holy Scripture

Four Soils for one Seed
'And when He was alone, they that were about Him with the twelve asked of Him the parable. 11. And He said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13. And He said unto them, Know ye not this parable? and how then will …
Alexander Maclaren—Expositions of Holy Scripture

The Storm Stilled
'And the same day, when the even was come, He saith unto them, Let us pass over unto the other side. 36. And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. 37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest Thou not that we perish? 39. And He arose, …
Alexander Maclaren—Expositions of Holy Scripture

The Toiling Christ
'They took Him even as He was in the ship.... And He was in the hinder part of the ship, asleep on a pillow.'--Mark iv. 36, 38. Among the many loftier characteristics belonging to Christ's life and work, there is a very homely one which is often lost sight of; and that is, the amount of hard physical exertion, prolonged even to fatigue and exhaustion, which He endured. Christ is our pattern in a great many other things more impressive and more striking; and He is our pattern in this, that 'in the …
Alexander Maclaren—Expositions of Holy Scripture

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision C. Parable of the Seed Growing Itself. ^B Mark IV. 26-29. ^b 26 And he said, So is the kingdom of God, as if a man should cast seed upon the earth; 27 and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. [In the kingdom of grace, as well as in the kingdom of nature, we are laborers together with God. As preachers, teachers, or friends we sow the seed of the kingdom and God brings it to perfection (I. Cor. iii. …
J. W. McGarvey—The Four-Fold Gospel

The Seed Growing Secretly.
"And he said, So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come."--MARK iv. 26-29. This is the only parable that is peculiar to Mark. The subjects contained in …
William Arnot—The Parables of Our Lord

Ancient Versions of the Old Testament.
In the present chapter only those versions of the Old Testament are noticed which were made independently of the New. Versions of the whole Bible, made in the interest of Christianity, are considered in the following part. I. THE GREEK VERSION CALLED THE SEPTUAGINT. 1. This is worthy of special notice as the oldest existing version of the holy Scriptures, or any part of them, in any language; and also as the version which exerted a very large influence on the language and style of the New Testament; …
E. P. Barrows—Companion to the Bible

Harvest.
Harvest. See! the corn again in ear! How the fields and valleys smile! Harvest now is drawing near To repay the farmer's toil: Gracious LORD, secure the crop, Satisfy the poor with food; In thy mercy is our hope, We have sinned but thou art good. While I view the plenteous grain As it ripens on the stalk; May I not instruction gain, Helpful, to my daily walk? All this plenty of the field Was produced from foreign seeds; For the earth itself would yield Only crops of useless weeds. Though, when …
John Newton—Olney Hymns

Of Avoiding Heresies and Superstitions, and what is the Only True Catholic Church.
But since many heresies have existed, and the people of God have been rent into divisions at the instigation of demons, the truth must be briefly marked out by us, and placed in its own peculiar dwelling-place, that if any one shall desire to draw the water of life, he may not be borne to broken cisterns [898] which hold no water, but may know the abundant fountain of God, watered by which he may enjoy perpetual light. Before all things, it is befitting that we should know both that He Himself and …
Lactantius—The divine institutes

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove. …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Four Miracles
"And there was a great calm." MARK 4:39 (R.V.) "Behold, him that was possessed with devils, sitting, clothed and in his right mind, even him that had the legion." v. 15 (R.V.) "Who touched Me?" v. 31 (R.V.) "Talitha cumi." v. 41 (R.V.) THERE are two ways, equally useful, of studying Scripture, as there are of regarding the other book of God, the face of Nature. We may bend over a wild flower, or gaze across a landscape; and it will happen that a naturalist, pursuing a moth, loses sight of a mountain …
G. A. Chadwick—The Gospel of St. Mark

The Parables
"And again He began to teach by the sea side. And there is gathered unto Him a very great multitude, so that He entered into a boat, and sat in the sea; and all the multitude were by the sea on the land. And He taught them many things in parables, and said unto them in His teaching. . . . "And when He was alone, they that were about Him with the twelve asked of Him the parables. And He said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things …
G. A. Chadwick—The Gospel of St. Mark

Chapter: 4:21-25 Lamp and Stand
"And He said unto them, Is the lamp brought to be put under the bushel, or under the bed? and not to be put on the stand? For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. If any man hath ears to hear, let him hear. And He said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more shall be given unto you. For he that hath, to him shall be given: and he that hath not, from …
G. A. Chadwick—The Gospel of St. Mark

The Seed Growing Secretly
"And He said, So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come." MARK 4:26-29 (R.V.) ST. Mark alone records this parable of a sower who sleeps by night, and rises for other business by …
G. A. Chadwick—The Gospel of St. Mark

The Sower
"Hearken: Behold the sower went forth to sow: and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured it. And other fell on the rocky ground, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: and when the sun was risen, it was scorched; and because it had no root, it withered away. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. And others fell into the good ground, …
G. A. Chadwick—The Gospel of St. Mark

The Mustard Seed
"And He said, How shall we liken the kingdom of God? or in what parable shall we set it forth? It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof. And with many such parables spake He the word unto them, as they were able to hear it: and without …
G. A. Chadwick—The Gospel of St. Mark

The Two Storms (Jesus Walking on the Water)
"And on that day, when even was come, He saith unto them, Let us go over unto the other side. And leaving the multitude, they take Him with them, even as He was, in the boat. And other boats were with Him. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. And He Himself was in the stern, asleep on the cushion: and they awake Him, and say unto Him, Master, carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto …
G. A. Chadwick—The Gospel of St. Mark

Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent, …
Arthur W. Pink—The Sovereignty of God

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there …
J. W. McGarvey—The Four-Fold Gospel

Jesus Stills the Storm.
(Sea of Galilee; Same Day as Last Section) ^A Matt. VIII. 18-27; ^B Mark IV. 35-41; ^C Luke VIII. 22-25. ^b 35 And that day, { ^c one of those days,} ^b when the even was come [about sunset], ^a when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. { ^b he saith unto them, Let us go over unto the other side.} [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.] ^a 19 And there …
J. W. McGarvey—The Four-Fold Gospel

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