St Mark Chapter IV : Verses 1-25
The parable of the sower
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| The sower went out to sow. J-J Tissot |
[2] And he taught them many things in parables, and said unto them in his doctrine:
[3] Hear ye: Behold, the sower went out to sow.
[4] And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up.
[5] And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth.
[6] And when the sun was risen, it was scorched; and because it had no root, it withered away.
[7] And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit.
[8] And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred.
[9] And he said: He that hath ears to hear, let him hear.
[1] Et iterum cœpit docere ad mare : et congregata est ad eum turba multa, ita ut navim ascendens sederet in mari, et omnis turba circa mare super terram erat : [2] et docebat eos in parabolis multa, et dicebat illis in doctrina sua : [3] Audite : ecce exiit seminans ad seminandum. [4] Et dum seminat, aliud cecidit circa viam, et venerunt volucres cæli, et comederunt illud. [5] Aliud vero cecidit super petrosa, ubi non habuit terram multam : et statim exortum est, quoniam non habebat altitudinem terræ : [6] et quando exortus est sol, exæstuavit : et eo quod non habebat radicem, exaruit. [7] Et aliud cecidit in spinas : et ascenderunt spinæ, et suffocaverunt illud, et fructum non dedit. [8] Et aliud cecidit in terram bonam : et dabat fructum ascendentem et crescentem, et afferebat unum triginta, unum sexaginta, et unum centum. [9] Et dicebat : Qui habet aures audiendi, audiat.
Notes
1. Teach by the seaside : as He had done previously. And passing by the sea of Galilee , he saw Simon and Andrew his brother casting nets into the sea ( for they were fishermen) (chap. i. 16). And he went forth again to the seaside : and all the multitude came to him , and he taught them (chap, ii. 13). And he spoke to his disciples that a small ship should wait on him because of the multitude, lest they should throng him (chap. iii. 9).
sat in the sea. Close to Tell Hum, the ancient seat of Capharnaum, there are numerous inlets and creeks, so that, if our Lord pushed out a little from the shore, the multitude could hear distinctly in the clear lake air on either side. The people “ upon the land by the seashore” would have found seats on the smooth basalt boulders that abound there.
2. many things. Far more than are recorded in the Gospels. But there are also many other things which Jesus did : which if they were written every one , the world itself , I think , would not be able to contain the books that should be written (St John xxi. 25).
in parables,— i.e. a “likeness” or “comparison” applied to illustrate some spiritual truth.
3. Hear ye. A descriptive detail peculiar to St Mark.
the sower went out to sow. In Palestine, November is the time for sowing. As it was just at this season that Jesus was speaking, He may have actually seen a sower at work. The parable was well timed to touch His hearers.
4. fell. The sowing was done by hand, or by means of a perforated sack, which an ox carried over the land that was to be sown.
by the wayside. A hard, well-trodden pathway that crossed an unenclosed field.
birds of the air. Larks, sparrows, pigeons and crows, were always to be seen on the watch for the seed. It was customary for the Jews to count one-third of the seed sown, as the birds’ just share. On the same principle, they allowed the oxen employed in the harvest field to eat freely of the gathered corn.
5. stony ground. Rocks covered with a thin layer of earth, giving “ no depth ” for the roots.
it shot up immediately : in consequence of the moist atmosphere of the lake district.
6. no root : not sufficient root.
7. among thorns: literally “into the thorns.” In the East it was customary to burn down the clumps of thorns before the sowing time. Often the thorns, not being completely destroyed, would grow up with the seed and choke it. Cf. thorns as a consequence of Original Sin: [Genesis iii 18]
8. another a hundred. The degree of fertility varies with the grain. Barley is more productive than wheat, and “ white maize often yields several hundred fold ” (Thomson, The Land, and the Book). Galilee was noted for the productiveness of its soil.
9. He that hath ears, etc. This was a familiar expression of the Rabbis when teaching. St Mark quotes it on two other occasions (iv. 23, vii. 16). These words show the importance of the lesson our Lord would teach.
Explanation of the parable
[10] And when he was alone, the twelve that were with him asked him the parable.
[11] And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all 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 saith to them: Are you ignorant of this parable? and how shall you know all parables? [14] He that soweth, soweth the word.
[15] And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts.
[16] And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy.
[16] And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy.
[17] And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized.
[18] And others there are who are sown among thorns: these are they that hear the word,
[19] And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless.
[20] And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred.
[21] And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick?
[21] And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick?
[22] For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad.
[23] If any man have ears to hear, let him hear.
[24] And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you.
[25] For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him.
[10] Et cum esset singularis, interrogaverunt eum hi qui cum eo erant duodecim, parabolam. [11] Et dicebat eis : Vobis datum est nosse mysterium regni Dei : illis autem, qui foris sunt, in parabolis omnia fiunt : [12] ut videntes videant, et non videant : et audientes audiant, et non intelligant : nequando convertantur, et dimittantur eis peccata. [13] Et ait illis : Nescitis parabolam hanc? Et quomodo omnes parabolas cognoscetis? [14] Qui seminat, verbum seminat. [15] Hi autem sunt, qui circa viam, ubi seminatur verbum, et cum audierint, confestim venit Satanas, et aufert verbum, quod seminatum est in cordibus eorum. [16] Et hi sunt similiter, qui super petrosa seminantur : qui cum audierint verbum, statim cum gaudio accipiunt illud : [17] et non habent radicem in se, sed temporales sunt : deinde orta tribulatione et persecutione propter verbum, confestim scandalizantur. [18] Et alii sunt qui in spinas seminantur : hi sunt qui verbum audiunt, [19] et ærumnæ sæculi, et deceptio divitiarum, et circa reliqua concupiscentiæ introeuntes suffocant verbum, et sine fructu efficitur. [20] Et hi sunt qui super terram bonam seminati sunt, qui audiunt verbum, et suscipiunt, et fructificant, unum triginta, unum sexaginta, et unum centum. [21] Et dicebat illis : Numquid venit lucerna ut sub modo ponatur, aut sub lecto? nonne ut super candelabrum ponatur? [22] Non est enim aliquid absconditum, quod non manifestetur : nec factum est occultum, sed ut in palam veniat. [23] Si quis habet aures audiendi, audiat. [24] Et dicebat illis : Videte quid audiatis. In qua mensura mensi fueritis, remetietur vobis, et adjicietur vobis. [25] Qui enim habet, dabitur illi : et qui non habet, etiam quod habet auferetur ab eo.
Notes
10. When he was alone. In verse 34 St Mark tells us, And without parable he did not speak unto them ; but apart , he explained all things to his disciples ; while in St Matthew (xiii. 24-32) we find the parables of “ the cockle,” “ the mustard seed,” and “ the leaven,” related as though they were uttered by our Lord after that of the Sower, and therefore before He explained this parable to His disciples alone; so the natural sequence of events seems to justify our placing iv. 26-34 before verses 10-25.
11. to you it is given, etc. The disciples were earnest and sincere in their desire to follow Christ, hence He explained His doctrines fully to them. The Pharisees and many others, by their prejudice and ill-will, were not worthy that He should explain these mysteries, i.e. “ parables ” to them. Yet our Lord wished them to “see” and “hear,” that the truths might gradually penetrate into their souls and enlighten them. the mystery of the kingdom of God. The doctrines taught by Jesus Christ. The disciples were eager to know the inner meaning of the parable, and this earnest desire was rewarded by Jesus.
them that are without. Those who did not believe in our Lord and His Divine Mission. It was an expression used by the Jews when speaking of Gentiles (cf. 1 Cor. v. 12, 13 ; Col. iv. 5).
12. That seeing they may see, etc. Not that God did not wish, them to see, or to forgive them, but “ In punishment of their wilfully shutting their eyes (St Matt. xiii. 15), God justly withdrew those lights and graces, which otherwise He would have given them for their effectual conversion.” The Pharisees loved “ darkness rather than the Light for their works were evil ” (St John iii. 19). The parable was a veil hiding the truth from them, since they did not desire to know it, while at the same time this form of teaching set men thinking and questioning, and might lead them to the truth.
13. ignorant of this parable, etc. If they did not understand this simple parable, how would they grasp all other parables which he might utter ?
11. to you it is given, etc. The disciples were earnest and sincere in their desire to follow Christ, hence He explained His doctrines fully to them. The Pharisees and many others, by their prejudice and ill-will, were not worthy that He should explain these mysteries, i.e. “ parables ” to them. Yet our Lord wished them to “see” and “hear,” that the truths might gradually penetrate into their souls and enlighten them. the mystery of the kingdom of God. The doctrines taught by Jesus Christ. The disciples were eager to know the inner meaning of the parable, and this earnest desire was rewarded by Jesus.
them that are without. Those who did not believe in our Lord and His Divine Mission. It was an expression used by the Jews when speaking of Gentiles (cf. 1 Cor. v. 12, 13 ; Col. iv. 5).
12. That seeing they may see, etc. Not that God did not wish, them to see, or to forgive them, but “ In punishment of their wilfully shutting their eyes (St Matt. xiii. 15), God justly withdrew those lights and graces, which otherwise He would have given them for their effectual conversion.” The Pharisees loved “ darkness rather than the Light for their works were evil ” (St John iii. 19). The parable was a veil hiding the truth from them, since they did not desire to know it, while at the same time this form of teaching set men thinking and questioning, and might lead them to the truth.
13. ignorant of this parable, etc. If they did not understand this simple parable, how would they grasp all other parables which he might utter ?
Explanation of the Parable.
14. The Sower. “ He that soweth.”
(a) Jesus Christ.(b) His Apostles.(c) All who try to lead others to God.
The Seed — the word, — i.e. those truths which Jesus Christ taught and
which are contained in —
which are contained in —
(a) The Scriptures.(b) The teaching and traditions of the Church.
4.&15. The wayside. Indifferent and careless Christians ; also those who harden their hearts against the truths of Christianity and refuse to accept them.
“The birds of the air” (St Matt. xiii. 4). Satan, “the wicked one,” the devil.
5. & 16. Stony ground. Those who are shallow and impulsive, and who are governed rather by their impressions and emotions, than by faith and reason.
6 & 17. The scorching sun. Trials, temptations and persecutions for the faith.
6 & 17. The scorching sun. Trials, temptations and persecutions for the faith.
7. & 18. The thorny ground. Those who are engrossed with the cares of this world, and who love wealth and pleasure more than God.
8 & 20. The good ground. Those who are seriously determined to serve God and to put Him first in their daily life.
21. candle: preferably “a lamp,” such as was used in every Jewish household.
bushel = (modius) a dry measure equal to about one peck. [i.e., a measuring vessel. A measure of capacity used for corn, fruit, etc., containing four pecks or eight gallons. OED]
bed : evidently a raised couch such as the Romans used, not the ordinary Eastern mattress which was placed on the ground.
candlestick: literally “a lamp stand.” In this verse our Lord teaches His disciples that the light He has come to kindle on earth is to be communicated by them to their brethren. It is an echo of His former teaching, “Let your light shine before men!”
22. nothing hid which shall not, etc. Whatever was now hidden from the multitude, and taught to the disciples in private, they were to reveal later (after our Lord’s ascension, see St Matt. x. 26-27). Therefore they were to listen attentively and so fit themselves for their great work (iv. 23).
24. Take heed what you hear: St Luke gives, how ye hear. Both precautions are necessary. In these words Jesus warned His disciples to attend carefully to the great truths He was teaching them, and to strive to comprehend their meaning.
In what measure, etc. This verse refers to the dealings of the Apostles with their fellows. Their own merit and reward would be proportioned to the zeal they had in faithfully preaching the Gospel. These words may also mean that those Christians who faithfully use graces bestowed on them shall receive yet greater, while those who are negligent shall lose even what little grace they had.
Additional Notes
The Parable of the Sower is the first of seven parables descriptive of the kingdom of God. They are given by St Matthew as follows : —
(a) The Sower.(b) The Cockle.(c) The Grain of Mustard Seed.(d) The Leaven.(e) The Hidden Treasure.(f) The Pearl.(g) The Net.
Of these parables St Mark only gives (a) and (c), but he must have heard others which are included in the “ many such parables” (St Mark iv. 33). “And without parable he did not speak unto them ; but apart, he explained all things to his disciples.” The Parable of the Sower shews how the seed, i.e. the word of God, may be unfruitful, either from interior causes (the nature of the soil), or from exterior causes (the birds of the air, the sun, the thorns).
8. a hundred. In Genesis xxvi. 12 we are told that “ Isaac found that same year a hundredfold.” Herodotus mentions that in the Babylonian plains the white maize often yielded several hundredfold. Notice that there was only one case in which the seed did not spring up — that which fell “ by the wayside ” ; but though the seed grew in three different kinds of ground, only one bore fruit ; and even the good seed sown in good ground varied greatly in its degree of productiveness. So, in the Church of God, all souls do not attain to the same degree of holiness.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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