Mark 4
DODDMark 4:13
Parallels: Luke 8; Matthew 13
s the parable of the sower, and exhorts his dissent improvement of their knowledge and gifts. 25. Mat. XIII. 18—23. Luke VIII. 11—18.
MARK IV. 13.
AND when the twelve apostles, in a retired place (as we observed above, Mark iv. 10, p. 357,) asked Jesus the meaning of the parable of the sower which he had delivered to the multitude as he sat in the ship, he said unto them, Know ye not the meaning of this easy and familiar parable, so nearly referring to the prophetic language? (see Jer. iv. 3, and Hos. x. 12.) How then will you understand all the other parables that I have spoken, some of which are much harder than this?
I shall however yield to your request, and shew myself on all occasions ready to instruct you: hear ye therefore, according to your desire, the explication of the parable of the sower. Now the meaning of the parable is this. It is intended to represent the different success of the gospel in the world; for the seed [which] the sower I spoke of soweth, is the word of God, which I am employed to preach, and which will ere long also be committed to you: but too much of our labour will be lost on three bad kinds of hearers, whom I described in the parable by different kinds of unfruitful ground.
And, in the first place, these are they whom I described as receiving the seed by the wayside, where the word is no sooner sown, but the effect of it is presently lost, and their true character may thus be represented to you: when any one hears the word of the heavenly kingdom, or of the gospel of the grace of God, and through a careless inattention understands [it] not; then Satan, that wicked one, who is the
The several sorts of unpro table carers
great enemy of God and souls, flying as eagerly as a bird to his prey, comes immediately, and catches away the word that was sown in his heart, lest they who have heard it should believe, and be saved; and as nothing is like to be long remembered which is not well understood, all trace of it is quickly lost out of such a mind, as grain scattered in the road: this, I say, is he that received the seed by the wayside in the parable.
And in like manner, in the next place, these are they who were described as having received the seed in stony soil, or on a rock under a very shallow bed of earth: such, I mean, who having heard the message of pardon, life, and glory, which the word of the gospel brings, immediately receive it with a transport of joy, and feel their natural passions elevated and enlarged at the report of such agreeable news; But as they have no root of deep conviction and real love to holiness in themselves, they have no true impression of the power of it on their hearts, and so believe it only in a notional, not a vital manner, [and] endure in the profession of it but for a little while; [and] afterwards in a time of sharp trial, especially when any domestic oppression or public persecution arises, on account of the word, they are presently offended, [and] apostatize from that warm and eager profession which in times of less difficulty they were so forward to make.
And, in the third place, these are they whom I described by telling you that they received seed among thorns: even such as hear the word, perhaps with great constancy, and the appearance of serious attention; [but] almost as soon as they have heard [it,] go out of the assembly, and, immersing themselves in secular affairs, permit the cares of this world, and the artful delusion of riches, or perhaps the pleasures of [this] animal life, or the desires of some other things which equally tend to alienate the soul from God, to
a The artful delusion of riches.] This founding disappointment which often min- phrase, ἀπ’ ἃ τε σκέτα, is very elegant, gles itself with their labours, and even wit and admirably expresses the various arti- their success. Compare Prov. xi. 28; Luke fices by which people in the pursuit of xviii. 24; 1 Tim. vi. 9, 10, 17; 2 Tim. j. riches excuse themselves from day to day 4; and iv. 10 in putting off religious cares, and the con-
the fruitful hearers are accounted good.
enter [into their minds,] and take up all their thoughts and time to such a degree, as to choke the word, and so it becomes unfruitful: [yea,] they themselves are choked, as it were, with these fatal incumbrances,ᵇ and whatever purposes or faint efforts they may make towards a partial reformation, they bring no fruit to perfection, but remain destitute of every degree of genuine and prevailing piety.
And once more, these are they who were said to have received the seed into good ground: even such as do not only hear the word with attention and simplicity of mind, but understand what is spoken, and receive it without prejudice and opposition; and when they depart, are solicitous to retain [it] in an honest and good heart, bringing forth the good fruit of substantial holiness, in various degrees, with patience and perseverance, some thirty, some sixty, and some an hundred fold, both to their present joy, and to their future glory.
And he said farther to them, I appeal to yourselves, and urge it as a proper consideration to engage you to communicate the light you have to others, Is a lamp brought into a room, to be put under a bushel, or under a bed? [and] not to be set on a stand? You know it is not. For no man of common sense will even waste a few drops of oil so: nor is there any one that, having lighted a lamp, covers it with a vessel, or puts it under a couch,ᶜ but sets it upon a stand in a con-
ᵇ They themselves are choked, &c.] So Luke expresses it, perhaps to intimate the uneasy situation of the mind while clogged and straitened with such incumbrances as these, and rendered, as it were, unfit to breathe its own native air, and to delight itself with celestial and eternal objects. Choking arises from any thing which straitens the gullet, or windpipe, and so obstructs the passage of food or air. And thus young plants, or corn, may properly be said to be choked by thorns, which do not leave them room to grow; and the word, which would exert its vital power and principle, is represented as choked when thus pressed with secular cares prevailing in the mind.
ᶜ Covers it with a vessel, or puts it under a couch. Mark expresses it as a question,
and Luke as a direct negation. I have given it in both the forms, as what seemed most effectually to secure the credit of both the evangelists: and I humbly submit it to better judgments, whether, in some of these instances, Christ might not immediately repeat the thought a second time in nearly the same words, in order to fix some very memorable passage on the minds of his hearers, who to be sure needed line upon line, and precept upon precept. In this view he will appear, if less like a polite orator, yet more like a father instructing his children; and perhaps if more of this familiar and condescending method was practised in our sermons, though the delicacy of a few might be less amused, the souls of the people might be more edified; and consequently the end
diligent improvement should be made of our
spicuous place, that all they who enter in to the house may see the light of it, and guide their motions by it: (compare Mat. v. 15, p. 212, 213; and Luke xi. 33, p. 351.) And can you think it is fit that you should waste the precious oil of my instructions, which I am pouring into your minds, to render you the lamps of my sanctuary? Be not then backward, as occasion offers, to communicate to others what you receive from me; for nothing is now said in secret among us, which shall not be revealed; nor any thing hid, which shall not be made known and published; as we are carrying on no works or counsels of darkness among us, but concerting measures for the public instruction and reformation of mankind.
If any man therefore hath ears to hear, let him hear; and if you have intelligent powers, let it be your peculiar care to exert them to this important purpose.
And he said also to them, Do you above all take heed therefore, and carefully attend to what you hear from me, [and] how you hear it: for in this sense I may say, as formerly on another occasion (Mat. vii. 2, p. 242, and Luke vi. 38, p. 303,) The measure with which you mete to others, shall be used to you; and to you that attentively hear, more shall be given, and those who are most diligent in teaching others shall be taught most themselves. For, as I said before in this discourse (Mat. xiii. 12, p. 358,) to him that improves what he hath, more shall be given; but from him that acts as one who hath not, from him shall be taken away even that which for the present he hath, [or] seemeth to have;
of Christian ordinances (which is by no means the applause of those who administer them,) might be more effectually answered.
d Nor any thing hid, which shall not be made known and published.] Though a prospect of the final discovery of the great day would contain a strong argument, both in compassion to others, and from a prudent regard to their own happiness, to engage his disciples to make a faithful report of the gospel committed to their trust; yet I think the words will contain an important sense, without supposing them to refer to that. Compare Mat. x. 26, 27, sect. lxxv. and
Luke xii. 2, 3, sect. cxi. in which two places the same words seem, as often elsewhere, to have a different sense.
To you that hear, more shall be given.] I know there may be some room to doubt whether these three verses in Mark, at the close of this section, were spoken to the disciples apart, or to the multitude; but I think these words make the former much more probable.
Seemeth to have.] I know &c. seemeth to have, is sometimes a pleonasm, which signifies to have; yet the paraphrase shews it is not necessarily so here, which is
Reflections on the care we should take how we hear.
but which he shall soon find was not, accurately speaking, his own, and must be strictly accounted for, to the real proprietor.
IMPROVEMENT.
LET us apply to ourselves this charge of our blessed Redeemer, and take heed how we hear. Especially let us be very careful that we despise not him that now speaks to us from heaven; and remember the authority which his exaltation there gives to the words which he spake in the days of his flesh.
Let us attentively hear the parable of the sower and its interpretation, Still, is Christ, by his word and ministers, sowing among us, the good seed. Still is the great enemy of souls labouring to snatch it away. Let us endeavour to understand, that we may retain it; and to retain, that we may practise it. Still do the cares of this world press us; still do its pleasures solicit us; still do our lusts war in our members; and all unite their efforts to prevent our fruitfulness in good works: but let us remember, that with having our fruit unto holiness, everlasting life is connected as the end; and that in due season we shall reap, if we faint not. (Rom. vi. 22, and Gal. vi. 9.
Let us therefore be concerned that the seed may take deep root in our minds, that we may not rest in any superficial impression on the passions; but, feeling the energy of that living principle, may flourish under the circumstances which wither others, and may in due time be gathered as God’s wheat into his garner. Nor let us repine if we now go forth weeping, bearing this precious seed, while we have such a hope of coming again rejoicing, bringing our sheaves with us. (Psal. cxxvi. 6.)
Mark 4:26-34
Parallels: Matthew 13
Our Lord adds other parables relating to the speedy progress of the gospel, and the importance of the blessings it proposes. Mark IV. 26—34. Mat. XIII. 31—35, 44—53.
MARK IV. 26. 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
MARK IV. 26.
AND after Jesus had delivered the foregoing parable, he went on with his discourse to the multitude, and farther said, So is the kingdom of God, and such the nature of the dispensation of the gospel in its progress, that it is like the growth of vegetables, and may fitly be illustrated by the case of a husbandman: for it is as if a man should throw his seed upon the earth; And after it is sown, should take no farther thought about it, but sleep by night, and rise by day, and apply himself to other business; and in the mean time, without his thought and care, the seed should spring up and increase he knows not how. For the earth, by a certain curious kind of mechanism, which the greatest philosophers cannot fully comprehend, does, as it were, spontaneously, without any assistance from man, carry it through the whole
- By a curious kind of mechanism, [&c.] could not forbear hinting at it. The word adjuum, which is generally in good authors applied to artificial machines, of it in Dr. Watts’s Philosophical Essays, naturally suggests this thought, that I No. ix. § 2.
The parable of the grain of mustardseed
progress of vegetation; and produces first the blade, then the ear, and afterward the full grain in the ear. But at the proper season for it, as soon as the fruit is ripe, he immediately puts in the sickle, because the harvest is come; and all that remains is to receive the bountiful provision which the great Lord of all has produced by his own power. By such insensible degrees shall the gospel gain ground in the world, and ripen to a harvest of glory: and therefore let not my faithful servants be discouraged if the effect of their labours be not immediately so conspicuous as they could desire;ᵇ a future crop may spring up and the Son of man will in due time appear to gather it in.
And he made a pause in his discourse, and then said, I am thinking, whereunto shall we compare the kingdom of God? or with what parable shall we place it in such a point of light as farther to illustrate it.
After which reflection, he proposed another parable to them, saying, The kingdom of heaven, of which I am speaking, or the interest of the gospel in the world, is like a grain of mustardseed, which a man took and sowed in his field to raise and propagate the plant: It is, I say, like this grain, which indeed, when at first it is sown in the earth, is very small and inconsiderable, and [one of] the least of all the seeds that are cast in the ground:ᶜ But when it is sown some
ᵇ Let not my faithful servants be discouraged, &c.] It cannot be the design of this parable to encourage private Christians to imagine that religion will flourish in their own souls without proper cultivation; nor to lead ministers to expect that it will flourish in their people while they neglect due application in private as well as public. I hope therefore the reader will acquiesce with me in the paraphrase given above; supposing that our Lord meant to intimate that his apostles and other ministers were not to estimate their usefulness merely by their immediate and visible success; but might hope that by their preaching a seed would be left in the hearts of many which might afterwards produce happy fruit. On these principles, I doubt not but our Lord’s preaching greatly promoted the signal success of the apostles
(to which he might in part refer, John iv. 38, p. 177,) and I hope the remark may sometimes be applicable to our labours, especially with respect to those who, having enjoyed a religious education, and being restrained from grosser irregularities, have not been so far as others from the kingdom of God. There can be no reason to interpret this (as Grotius and Dr. Clarke have done) of Christ only: he does not go away and sleep; and he perfectly knows how the seed springs up: on the other hand, every faithful minister may be said to put in his sickle, as having his part in the final harvest. (See John iv. 36, p. 176.)
ᶜ The least of all the seeds, &c.] Or one of the least; and so small that it was proverbially used to signify a very little thing. (Compare Mat. xvii. 20, sect. xci.) See Lightfoot’s Hor. Hebr. on Mat. xiii. 32
marable of the leaven covered up in mea.
time in the earth, it grows up to a surprising degree, and becomes greater than all other herbs; yea, I may even say, it becomes a tree, and shoots out great branches, so large and thick that the birds of the air may build their nests in it, and come and lodge in its branches, [and] harbour under its shadow. In such a remarkable manner did our Lord intimate that his gospel should prevail amidst all opposition; and, inconsiderable as its beginnings were, should spread itself abroad through the whole world, so as to afford weary and fearful souls a grateful and secure retreat.
He also spake another parable to them, to the same purpose with the former, which, like the rest, was taken from a very familiar circumstance daily occurring in life: The kingdom of heaven, said he, or the cause of the gospel, is like a little leaven, which a woman took and covered up in three measures of meal; and though it seemed lost for a while in the mass of dough, it secretly wrought through it by a speedy though insensible fermentation, till at length the whole was leavened. Thus shall the gospel spread in the world, and influence and assimilate the temper and conduct of men.
All these things Jesus spake to the multitude in parables; and with many other such parables spake he the word unto them as they were able to hear and receive [it;] well knowing that so many enemies were then hovering round him, that, had he declared the mysteries of his kingdom in plainer terms, he would have been in continual danger, and must, without a series of repeated miracles, have been cut off by their malice: and upon this account, without a parable he spake not any thing in all that he delivered to them on that day; That so it might be seen that passage was remarkably fulfilled in him,
Come and lodge in its branches.] The Talmud mentions a mustard tree so large that a man might with ease sit in it; and another, one of whose branches covered a tent: (see Tremell. Not. in loc. and Lightfoot’s Hor. Hebr.) And it is certain we shall be much mistaken if we judge of vegetables or animals, in the eastern and western countries, merely by what those of the same species are among us. See Raphel. Annotat. ex Herodoto. p. 163.
That it might be fulfilled.] So man, scriptures are thus quoted by way of allusion, that I cannot think it necessary to suppose, as some late ingenious writers have done that these words did not originally belong to the seventy eighth Psalm, but are a fragment of some other, describing the manner
The parables of the hid treasure and o the
which was spoken by the prophet (Psal. lxxviii. 2,) and that he might with the utmost propriety adopt those words that Asaph had delivered, saying, “I will open my mouth in parables, I will give vent to dark sayings of old, even to things which have been hid from the foundation of the world.” For thus did Jesus teach important truths that were before unknown, in manner something obscure, though to the attentive mind peculiarly impressing.
And after he had sent away the multitude, and was retired from them, he freely expounded all these things to his disciples when they were alone with him.
And when he had given them the forementioned explication of the parable of the tares, he again added some other parables to the same purpose, to promote the diligence, zeal, and resolution, of his disciples, in searching into and teaching these great and important truths, in which the glory of God and the salvation of souls were so much concerned. Particularly, he said to them, The happiness to which the kingdom of heaven, or the gospel dispensation, is designed to conduct men, is like an immense treasure hid in a field, which when a man has found, he hides and covers up again with all possible care; and, in the transport he is in for joy of it, goes and sells all that he has, and buys that field at any rate, as being sure that it will abundantly answer the price.
Or again, to represent the matter in a like instance, that I may fix it yet more deeply on your minds, The kingdom of heaven is in this respect like, or may be illustrated by the similitude of, a merchant, who goes about from one country to another, seeking the largest and most beautiful pearls, and other fine jewels; Who finding one pearl of an exceeding great value, offered to
in which the Messiah was to preach. (See Jeffreys’s Review, p. 117.) They have a plain connection with the following verses, and might, perhaps, be a kind of preface to all Asaph’s psalms, in which there are some dark sayings, though the greatest part of the seventy eighth is very clear.
Fix it yet more deeply on your minds.]
Considering the many trials they were shortly to expect, it was proper the though should thus be inculcated upon them by a variety of figures.
Beautiful pearls.] The sacred writer, elsewhere compare and prefer wisdom to jewels. See Job xxviii. 15-19; Prov. iii 15; and viii. 11.
rable of the net gathering all sorts of fish.
him on very advantageous terms, would by no means slip the opportunity, but presently went away, and sold all that he had, and bought it; as well knowing he should be a considerable gainer, though he should part with all he was possessed of for it. Thus, though a resolute profession of my gospel may indeed cost you dear, yet it will, on the whole, be infinitely for your advantage, and richly repay all your losses.
But see to it, that you are in good earnest in your religion, and do not impose upon yourselves by an empty profession: for, to add one parable more, which I shall again borrow from an object with which some of you have been very conversant, The success of the kingdom of heaven in the world is like that of a net thrown into the sea, which gathered in [fishes] of all sorts; Which, when the fishermen perceived that it was all, they dragged to the shore, and sitting down there, to survey the draught that they had made, gathered the good into proper vessels, but threw away the bad, as not worth their regard. So mixed and undistinguished here are the characters of those who profess the gospel, which, as it is preached promiscuously to all, gathers in persons of all sorts, and hypocrites as well as true believers are brought into the visible church. But an exact survey will finally be taken of the whole; and so it will be shewn at last how great a difference there is between them by the assignment of their state: for at the end of the world the angels shall come forth in the general resurrection, and separate the wicked from among the just, with whom they often have been joined before, even in the same religious society and in the participation of the same external privileges; And they shall cast them into a furnace of fire, the seat of the damned; where their torments shall never end, but there shall be incessant wailing, and gnashing of teeth, for rage and despair.
Then Jesus saith unto them, Have ye, with the key to them which I before gave you, under-
h But threw away the bad.] The word extex, which we render bad, generally signifies corrupt or putrid, and seems an allusion to the drawing up some dead fish in a
ol. I.
Y
net with the living. Mr. Horberry just observes that this in the strongest terms represents the hopeless state of sinners at last. See his Discourse of future punishment, p. 29.
Reflections on the
stood all these things? They say unto him, Yes, Lord, we clearly understand them. And he said to them, See therefore, that as you understand them, you make a good use of them, for your own advantage, and that of others: for every scribe who is disciplined in the mysteries and has attained to the knowledge of the kingdom of heaven, or every faithful minister who is fit for his work, is like a housekeeper, who lays in a variety of goods for use, and keeps them in such order, that he readily brings forth out of his store things new and old, as the several occasions of life require, dispensing them in such a manner as may best suit the case of those who are under his care.
And it came to pass, that when Jesus had finished these parables, which he added to those he had spoken in public, he departed thence that evening, to shun the farther importunity of the people, and crossed the sea with some remarkable circumstances, which will be mentioned below.
IMPROVEMENT.
Mat. Let us be concerned to gather up these fragments, that nothing may be lost; and to lay them up in our memories and our hearts, that, according to our respective stations in life, we may have them ready for use.
Mark let us remember that sometimes the growth of piety in the heart is like that of vegetables in the earth. The seed of the word may for a while seem lost; or when the fruit appears, it may advance and ripen but slowly. Let not ministers therefore too confidently conclude they have laboured in vain, and spent their strength for nought, because the fields are not immediately white to the harvest; but with believing hope and humble patience let them recommend the seed that they have sown to Him who, by the secret energy of his continued influences, can give at length a sure and plentiful increase.
Mat. When Jesus took to himself his great power, and reigned, the gospel, which had gained so little ground under his personal ministration, ran, and was greatly glorified, in the hands of the apostles. The grain of mustardseed shot up and branched forth into a spreading tree, and birds of every wing took shelter there: (oh that there had been none of the ravenous and the obscene kind!) Thus when the Lord shall please to hasten it in his time, a little one shall become a thousand, and a small one a strong nation. (Isa. lx. 22.)
foregoing parables.
Let us pray that the triumphant progress of his kingdom may come. In the mean time let it be our desire that the principles of the gospel may, like a sacred kind of leaven, diffuse themselves through our whole souls; that all our powers and faculties, that all our thoughts and passions, may be, as it were, impregnated and elevated by them. Let us remember the value of the blessings it proposes; and regarding Christ as the pearl of great price, and heaven as that immense treasure in which alone we can be for ever rich and happy, let us be willing to part with all to secure it, if we are called to such a trial.
It is not enough that we are nominal Christians, or possessed of the common privileges of the church: the day of final separation will come, and the angels employed in the work will not overlook us, but conduct us to the abodes of the righteous or the wicked. Oh that we may not then be cast with abhorrence into the furnace of fire! But now seriously realizing to ourselves this awful day, of which our Lord has given such repeated prospects, may we so judge ourselves that we may not then be condemned of him!
44-46
47-50
Mark 4:35
Our Lord, having given some remarkable answers to some who seemed disposed to follow him, passes over the lake, and stills a mighty tempest as he was crossing it. Mat. VIII. 18-27. Mark IV. 35, to the end. Luke VIII. 22-25. IX. 57, to the end.
MARK IV. 35.
AND the same day when the even wascome, [when Jesus saw great multitudes about him.]
MARK IV. 35.
NOW in the evening of the same dayᵃ on which the parables that we have been relating were delivered, when Jesus saw great multitudes still waiting about him,ᵇ purposing for a little
Mark iv. 35
ᵃ In the evening of the same day.] Or, that very day, when it was evening: for these are the express words of the evangelist; or when the priest, after the same: and indeed they are so express, that I am amazed any critics, who do not suppose he was mistaken, can pretend it was not the same day; which yet Dr. Clarke does, as if the phrase meant nothing more than one day towards evening. I dare not take so great a freedom with the sacred author, and have therefore been obliged to transpose, though not to contradict, Matthew. This indeed appears one of the busiest days of Christ’s life, as all the events and discourses recorded from his miraculous cure of the
demoniac who was blind and dumb (sect. lxi. p. 335) happened in it; nevertheless, I see no absurdity in supposing that all these things might pass in less than twelve hours. Compare note ᶜ on Mat. xii. 22, p. 335.
ᵇ Great multitudes still waiting about him.] They sometimes staid with or near him several days together: (compare Mat. xv. 32, sect. lxxxvi.) And it seems that now they staid a while after Christ had dismissed them, perhaps with a prayer or benediction (Mat. xiii. 36, p. 367:) for, on his coming down again to the shore, the disciples joined with him in persuading them to disperse; which, when they saw him determined to cross the sea, they would the
Jesus takes ship in the evening to cross the
while to retire from them, he came out of the house, and went into a ship, which stood by the neighbouring shore, with those of his disciples with whom he had just been discoursing; and said unto them, Let us go over unto the other side of the lake. And when they had dismissed the multitude, and had at length persuaded them to withdraw, they took him just as he was in the ship, without any farther provision for their passage.
But before we relate the particulars of their voyage, we shall here take occasion to add two or three little occurrences, one of which happened at this time.
And first it came to pass, that as they went in the way from the house out of which he came, to the shore where he proposed to embark, a certain scribe, pleased with his entertaining parables, and concluding from the tenor of some of them, as well as from the zeal with which the people flocked about him, that he would soon become a mighty prince, on declaring himself the Messiah, came with all the appearance of profound respect, and said unto him, O thou great Lord
more readily do; for so we may conclude from what Mark says above, ver. 36, that, just as he took shipping, they (that is, Jesus and his disciples) sent them away. And this appears to me to be the easiest way to reconcile this difference, which is none of the least.
They took him as he was in the ship.] This may seem an objection against the solution proposed in the last note; but I think the turn given in the paraphrase may remove it. If any are not satisfied with that answer, they must suppose that Christ’s going into an house, mentioned by Matthew was some time after; which seems not so natural a sense of Matthew’s words. (See Mat. xiii 36, with note 1, p. 367.) But had that appeared to me the meaning of them, it would only have occasioned the alteration of a clause or two in the paraphrase; for it would have been improper to have divided the explication of the parable of the cares from the parable itself.
As they went in the way.] As this and the next story are inserted by Matthew between his account of Christ’s giving commandment to cross the lake, and his entering into the ship to do it (see Mat. viii. 18-23.) I cannot but conclude they both happened at this time; and consequently, that
when Luke introduces it by saying it was as they went in the way, his meaning must be at large, one day as Christ and his disciples were walking, and not (as Sir Isaac Newton supposes) as they went on in that journey in which the Samaritans had refused him a lodging. The following words would indeed have been proper on that occasion: but they had also an universal propriety, as Christ had no house or stated lodging of his own, and was now going over to a place where we do not find he had any acquaintance. But if any think St. Luke’s expression too strong to bear this interpretation, they must, if they will not impeach St. Matthew’s account of it, conclude that this little occurrence happened twice, as it is very possible it might.
Concluding from the tenor of some of them.] The parables of the mustardseed and the leaven were both spoken before the multitude (Mat. xiii. 31, 34, p. 370, 371,) and they were both so plain that the disciples did not ask Christ to expound them; as indeed one can hardly imagine how any explication could have made them more intelligible. The scribe’s forsaking Christ, on the declaration he made of his destitute circumstances, makes it evident he was actuated by these views.
n scribe declares his readiness to follow him.
[and] Master, who hast another kind of authority than we scribes can pretend to (Mat. vii. 29. p. 251.) I beseech thee to give me leave to attend thee in thy passage: for I am determined that I will follow thee whithersoever thou goest, and devote myself entirely to the service of thy kingdom. And Jesus, knowing the motives which engaged him to this resolution, saith unto him, Do not flatter yourself with the expectation of any temporal advantages from such an attendance; for I plainly tell you, that whereas (not to speak of domestic animals, which are under the care of man) even the very foxes have holes, and the birds of the air have nests, for themselves and their young; yet the Son of man, successful as his kingdom must at length be, does now appear in such low circumstances, that he has not so much as a place where he may lay his head: he knows not one day where he shall find food and lodging the next; and his followers must expect no better a condition. A declaration sufficient to deter a person who sought nothing but his present interest and advantage.
And to another of his disciples, who had for some time attended his discourses, he said follow me statedly, as these my servants do, that thou mayest be trained up to take thy part with them in the ministry of the gospel. But he said unto him, Lord, I will most gladly do it; yet I beg thou wouldest first permit me to go home and bury my aged father, to whose remains I am going to pay my last duty. But Jesus, who thought it proper on this occasion to make an extraordinary trial of his faith and obedience, said again unto him, follow thou me immediately and leave the dead to bury their dead: let those who are themselves spiritually dead, perform the rites of funeral; yea, let the dead remain unburied, rather than disobey my word when I give thee so great a commission; or than neglect it but one day when I say, as I now do, Go thou and preach this gospel of the kingdom of God,
To go home and bury my aged father.] seems to take it for granted he was already dead.
Some think that this expression only intimates, his father was so old that he could not live long; but Christ’s answer. So thou and preach the kingdom of God. As our Lord called him now to follow him
Another desires first to settle his affairs at
which thou hast heard, and shalt farther hear from me.
And, at a certain time, another also said, Lord, I will presently follow thee; but permit me first to go and settle the affairs of my family, and take my leave of them which are at my house, as Elisha was permitted to do when called in so extraordinary a manner to the prophetic office, (1 Kings xix. 20.) And Jesus said unto him, Take heed that no fond affection for any who may stand related to thee, nor any solicitous concern about thy temporal affairs, prevent thee from executing the important purpose thou hast formed of devoting thyself to my service; for no man having once laid his hand on the plough, and afterwards looking back, is fit for the service of the kingdom of God; as indeed, if the work of ploughing the ground require that a man should look before him and resolutely mind what he is about, you may easily imagine that the duties of a gospel minister will require a much more steady attention and more firm resolution.
And now, as it was said before that Jesus was
we must conclude that this commission which he gives him to preach was not directly to be put in execution. The circumstance was plainly extraordinary, and might turn on reasons unknown to us. Christ might, for instance, foresee some particular obstruction that would have arisen from the interview with his friends at his father’s funeral, which would have prevented his devoting himself to the ministry; to which he might refer in saying, Let THE DEAD bury their dead. I see no reason to suppose any regard to the priests being forbidden some usual ceremonies of mourning, which some have thought to be intended here.
At a certain time.] This probably happened at another time; for it would have been very improper to have asked permission to go and bid his domestics farewell, when Christ had just made such an answer to the former: but the story is so short, and so much resembles the former, that I chose (as St. Luke also does) to join them together. Nor do I think it any reflection on the evangelists, that they did not follow the order of time provided they do not assert a regard to it where they vary from it.
Permit me first to settle the affairs of
my family, and take my leave, &c.] In this latitude I doubt not but the phrase ἀπ’ ἄξωσθαι ποὺ ὡς ποὺ οἶκον μὲν is to be taken here, though it has something of a different signification, Luke xiv. 33, sect. exxi. Intending to give up his possessions, he probably designed to order how they should be distributed among his friends; as Heinsius has very well explained the passage.
No man, having laid his hand on the plough, and looking back, is fit for the kingdom of God.] Hesiod has given it as the character of a good ploughman, that he keeps his mind intent on his work, that he may make a straight furrow, and does not allow himself to gaze about on his companions. (Hesiod Egl. lib. ii. ver. 61-63) Our Lord, on the like obvious principles, may use the phrase of one that looks behind him while his hand is on the plough, as a kind of proverbial expression for a careless irresolute person, who must be peculiarly unfit for the Christian ministry. How happy had it been for his church had this lively admonition been regarded, without which it is impossible οὐδὲ μὲν ποὺ οἶκον ποὺ ἀλλήλεις, to divide, or rather direct the word of truth aright, 2 Tim. ii. 15. See Bq. Observ. cap. vi. p. 28-32.
tempest having arisen, is stilled by Christ.
about to cross the lake, when he was entered into the ship, his disciples followed him; and they directly launched forth, even as many as could conveniently get a passage in that vessel, or any others that were thereabouts; for they were all desirous to attend him; and several other little ships were also with him. And as they were sailing over the lake, Jesus laid himself down in the ship; and being wearied with the various labours of the day, he fell asleep: and behold, there came down a violent storm of wind on the lake; and on a sudden it was so tempestuous, that there arose a great and unusual agitation in the sea,¹ insomuch that the vessel was even covered with the swelling waves, which beat into the ship, so that it was now full of water, and they were in extreme danger of being cast away. And [Jesus] in the mean time, for the refreshment of his weary body, as well as for the trial of their faith, was asleep on a pillow in the stern of the ship, being greatly fatigued with the labours of the day.ᵐ And when to all human appearance they were just sinking, his disciples came to him, and awakened him, saying, with great surprise and importunity, Master, Master, is it no manner of concern to thee that we are all of us in the utmost danger, and hast thou no regard to what we are exposed to in such a terrible extremity as this? Lord, save us, for we are just perishing! And he says to them, Why are ye so exceeding timorous, O ye of little faith? Can you imagine that God would suffer Me to be lost in a tempest? or that I would consult my own safety in the neglect of yours? Where is your faith? and how is it that you have no faith in exercise on such an occasion, when you have had so many signal evidences both of my power and my tender care? And then rising up, with an air of Divine majesty and authority he rebuked the winds and the raging of the water, and said to the sea, as a master might do to a company of turbulent servants, Peace, be still: and he had
¹ A great agitation in the sea.] Συνεμᾶς properly signifies a mighty agitation; probably it was something of a hurricane. ᵐ Fatigued with the labours of the day.]
This we may reasonably conclude from a review of the preceding sections. See also the latter part of note ⁴ in the beginning of this section.
Reflections on Christ’s power over the winds and sea.
no sooner spoken, but the wind rested, and there LXIX. was presently a great calm. And the men that Mat. were with him were greatly amazed, and struck viii.27 with such a reverential awe that they feared exceedingly, saying to each other, What a wonderful person is this, who has not only power over diseases, but commandeth even the most tumultuous elements, the winds and the sea; and amidst all their rage and confusion they humbly obey him, and are immediately composed at his command!
But the men marvelled, [and they feared exceedingly, and said one to another,] What manner of man is this, that [LUKE, commandeth even the winds and the sea, [LUKE, and they] obey him? [MARK IV. 41. LUKE VIII. — 25.]
IMPROVEMENT.
Mat. How great and glorious does our blessed Redeemer appear, as viii.27 having all the elements at his command, and exercising his dominion over the winds and seas! He stills the very tempests when they roar, and makes the storm a calm, (Psal. cvii. 29.) He silences at once the noise and fury of the tumultuous waves: and, in the midst of its confusion, says to the raging sea, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed, (Job xxxviii. 11.) Who would not reverence and fear him! Who would not cheerfully commit themselves to him! Under such a protection, how courageously may his church ride through every storm and weather every danger! Christ is still with her, and she is safe even while he may seem to be sleeping. 24 Blessed Jesus! that power of thine which here commanded the tempest into a calm, can easily silence all our tumultuous passions, and reduce our souls to that blessed tranquillity in which alone we can be capable of enjoying thee and ourselves.
May we still be applying to Christ with such importunate addresses; and, sensible how much we need his help, may we cry 25 out, Lord, save us, or we perish! And may it be the language, not of suspicion and terror, but of faith; of a faith determined at all adventures to adhere to him, whatever dangers are to be encountered, or whatever advantages are to be resigned!
Did his compassion for us, and his desire of our salvation, 20 engage him to submit to such destitute and calamitous circumstances, that when the foxes have holes, and the birds of the air have nests, the Son of man himself had not a place where he might lay that sacred head which with infinite mutual complacency and delight he had so often reposed in the bosom of the Father! May our zeal and love animate us cheerfully to take our part in his indigence and distress, if he calls us to it! May no considerations of ease or interest, or even of human friendship, lead us to turn a deaf ear to the calls of duty; or suffer us, when we once 21 have engaged in his service, to think of deserting it, lest on the
Christ arrives at the country of the Gadarenes.
hole we should be judged unfit for the kingdom of God! May sect. by grace, O Lord, animate our souls, that nothing may prevent faihtfulness unto death, and so deprive us of that crown of life which thy grace has promised to such a character. (Rev. Luke ix. 69 ii. 10.)