Mark 4 Study Notes

4:1-20 Between the parable (vv. 3-9) and its interpretation (vv. 13-20), Mark places Jesus’s explanation for why he spoke in parables (vv. 10-12). For Mark, the parable of the seeds and soils is the key to understanding the rest of Jesus’s parables (v. 13).

4:1 Again recalls 2:13 and 3:1. The sea refers to the Sea of Galilee (see note at 1:16-18). He got into a boat to use it as a floating platform from which to teach.

4:2-3 The imperative listen calls for obedience to what is taught, not mere comprehension. The sower represents Jesus.

4:4-7 Three failures based on soil type and circumstances are pictured. The seed that fell along the path did not have time to germinate (profess faith) before birds (Satan) devoured it. The seed that fell on rocky ground . . . grew up rapidly, meaning there was early evidence of faith, but it quickly withered away when the sun (pressure, persecution) came. The seed that fell among thorns (worries) was choked and didn’t produce fruit.

4:8 The seed that fell on good ground . . . producing fruit that increased. Jesus pointed to the productive nature of the good soil versus the unproductive or transitory yield of the others. He reinforced this by specifying a bountiful increase (cp. Gn 26:12) of thirty, sixty, and a hundred times.

4:9 Let anyone who has ears to hear listen recalls his initial admonition (“Listen!”) in v. 3 and prepares his listeners for the important information in vv. 10-12 (cp. v. 23; 7:14; 8:18).

4:10-12 These verses, among the most difficult in the NT, give Jesus’s rationale for teaching in parables. Interpreters are divided as to their meaning. It may be that one of Jesus’s purposes in using parables was to deliver judgment against hard-hearted listeners.

4:10 Verses 10-12 were not part of Jesus’s lakeside teaching but were spoken when he was alone. This is the first mention of the Twelve since they were chosen in 3:14.

4:11 Jesus distinguished two audiences: you (pl) to whom revelation has been given (by God) and those outside. Outsiders only heard parables; insiders learned the secret. “Secret” is literally “mystery” (Gk muste-rion). In the NT, muste-rion refers not to esoteric knowledge or secret rites that are discoverable by human effort, but to truth that is hidden and can be known only if God reveals it (Dn 2:18-19,27-30,47). The secret relates to the kingdom of God, which is what Jesus came to announce (1:15) and what he will begin to explain in 4:26-32.

4:12 So that (Gk hina) can indicate purpose or result. Thus Jesus’s quotation of Is 6:9-10 either offers the reason for his teaching in parables or describes the result. Matthew 13:13 reads “because” (Gk hoti), and thus states the result of the hearers’ unwillingness, not its cause. Mark’s abbreviated quotation of Is 6:9-10 reverses the first two clauses, drops the first half of v. 10, and changes “and be healed” to and be forgiven. Turn back expresses repentance. “Be forgiven” is a divine passive, meaning “be forgiven by God.”

4:13-20 Jesus responded to the question of v. 10 and interpreted his own parable.

4:13 For Mark this verse is key: Whoever does not understand this parable will not understand all of the parables of Jesus.

4:14-20 In Jesus’s explanation, the seed sown (cp. 1Co 3:5-9) is the word (cp. 2:2); the birds become Satan; the sun and its scorching become distress or persecution (i.e., religious persecution); withered becomes fall away; the choking from the thorns is specified as the worries of this age, the deceitfulness of wealth, and the desires for other things (i.e., from misplaced priorities, see Mt 6:24-34); and the good ground is identified as those who hear the word, welcome it, and produce fruit. Clearly Jesus’s emphasis was on “the word” (Gk logos)—used eight times in these verses—and on hear—used four times. Those who hear the word, welcome it, and produce a crop are true disciples, even though they produce varying results (Mt 25:14-30).

4:21-34 Mark concludes his section on Jesus teaching in parables with four epigrams (vv. 21-25), two parables about the kingdom of God (vv. 26-29,30-32), and a brief explanation of Jesus’s parabolic teaching method (vv. 33-34).

4:21-23 Lamp refers to a small clay lamp that was placed on a lampstand to maximize illumination. The lamp represents Jesus. A basket refers to a grain container that would hold about two gallons. The rhetorical questions assume that light should not be hidden. The sayings in v. 22 are an example of synonymous parallelism that emphasizes that Jesus is only temporarily to be concealed.

4:24-25 Pay attention to what you hear reinforces vv. 9 and 23 and the emphasis on hearing in vv. 13-20. Jesus’s words to his disciples are almost the opposite of those given to outsiders in v. 12. Hearing is vital (Rm 10:17), and God will grant more revelation and understanding to those who listen to and respond. Some will neither hear nor benefit from revelation (Mk 4:25).

4:26-29 Mark includes two parables related to the kingdom of God (vv. 26-29,30-32; cp. 1:15). Like seed, God’s kingdom contains within itself the power to grow. The only human role is planting. Once planted, seeds grow and become a harvest. The sickle is a symbol of the final judgment (Jl 3:13; Rv 14:15).

4:30-32 Mark’s second kingdom parable (cp. Mt 13:31-32 and Lk 13:18-19) contrasts a small beginning with disproportionate growth. Technically a mustard seed is not the smallest of all the seeds, but it was apparently the smallest seed used in Jesus’s time and thus was metaphorical for very small things (Mt 17:20; Lk 17:6). The mustard seed produces a bush up to six feet tall with large branches on which the birds of the sky can nest. The OT used this image for Gentiles finding a place among God’s people (Ps 104:12; Ezk 17:22-23; 31:6; Dn 4:9-21).

4:33-34 Mark concludes his section on Jesus’s parabolic teaching with a final explanation. With many parables like these indicates Mark (and the other Gospel writers) included only a selection of Jesus’s parables (cp. v. 2). He did not speak to them without a parable indicates that parables were Jesus’s regular method of public teaching, but in private he explained everything to his own disciples.

4:35-36 On that day refers to the same day that Jesus delivered his teaching in vv. 1-34. When evening had come is typical of Mark’s dual references in which the second time marker is more specific than the first. In this case the words indicate that Jesus had been teaching all day, and they help build suspense for what follows since a storm on the water at night is more frightening. The other side of the sea refers to the eastern side, which was Gentile territory.

4:37 The Sea of Galilee lies almost seven hundred feet below sea level. It is surrounded by highlands. To the northeast is Mount Hermon, which rises over nine thousand feet above sea level. When the cold air from Mount Hermon meets the rising warm air from the sea, it often results in a storm that sweeps down on to the lake from the heights. Because fishing boats of the day had low sides, the boat was already being swamped.

4:38 The stern (rear) of the boat had a raised deck on which fishermen could sit or lay. The cushion was for the helmsman. For the only time recorded in the Gospels, Jesus was sleeping. Exhausted from teaching, he entrusted himself to God (cp. v. 27; Ps 3:5; 4:8). Don’t you care that we’re going to die was softened in Mt 8:25 and Lk 8:24. The words recall Jnh 1:14.

4:39 The phrase Silence! Be still! recalls the exorcism of 1:25 in which Jesus rebuked and silenced the demon. The use of the perfect tense means “be still, and stay still.” Nature responded immediately. The great calm of v. 39 contrasts with the great storm of v. 37. This transformation was accomplished by just a word from Jesus.

4:40 Jesus’s rebuke of his disciples was not as harsh in Mt 8:26 and Lk 8:25. Afraid refers to timidity and lack of confidence in God. Faith is trust in God. Lack of faith thus made them fearful in the crisis.

4:41 They were terrified is literally “they feared a great fear.” The great storm that Jesus turned into great calm now led to great fear. Their terror is understandable in light of the teaching that only God can make the wind and the sea obey him (cp. Ps 65:7; 89:8-9).