มาระโก 4:19 วิจารณ์

In this chapter, we have, I. The parable of the seed, and the four sorts of ground (Mar 4:1-9), with the exposition of it (Mar 4:10-20), and the application of it (Mar 4:21-25). II. The parable of the seed growing gradually, but insensibly (Mar 4:26-29). III. The parable of the grain of mustard-seed, and a general account of Christ's parables (Mar 4:30-34). IV. The miracle of Christ's sudden stilling a storm at sea (Mar 4:35-41).

And he began again to teach by the sea side,.... He went out of the house where he was at Capernaum, the same day he had the above discourse with the Scribes and Pharisees, and on which his mother and: brethren came to speak with him; and from thence he went where he had been before, and taught the people; namely, to the sea side, the shore of the sea of Galilee, or Tiberias: and there was gathered unto him a great multitude; which followed him from the house, and from other parts of the city, and perhaps from the adjacent places: so that he entered into a ship, and sat in the sea; in the ship at sea, at some little distance from the shore; the sea of Tiberias being rather a lake, and within land, had no tide, and so was still and quiet: and the whole multitude was by the sea on the land; stood on the land, all along the sea shore; See Gill on Mat 13:1, Mat 13:2.

If any man have ears to hear, let him hear. What is now delivered, being very momentous and important; see Mat 11:15. . Mark 4:24 mar 4:24 mar 4:24 mar 4:24And he said unto them,.... At the same time, though he had said what follows at another time, still continuing his discourse with his disciples: take heed what you hear: diligently attend to it, seek to understand it, and lay it up in your minds and memories, that it may be of use to you in time to come, and you may be useful in communicating it to others: with what measure ye mete, it shall be measured unto you; a common proverb among the Jews, used on various occasions, and to different purposes; See Gill on Mat 7:2. Here it seems to intimate, that if the disciples carefully hearkened to what they heard from Christ, and studiously laboured to understand it, and faithfully dispensed it to others, in return, a larger measure, and greater degree of spiritual knowledge, would be bestowed upon them: for it follows, and unto you that hear, shall more be given; that is, that hear so as to understand, keep, and make a good use of what they hear, more shall be communicated to them; they shall have an increase of knowledge in the doctrines of grace, and mysteries of the Gospel.

(ubi Sup.) There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound. Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon be afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whosoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.

Here three classes of people are indicated in whom the word is lost: some are inattentive, these are signified by the phrase "by the road"; others are fainthearted, these are understood by the phrase "on rocky ground"; the third are lovers of pleasure, signified by the phrase "among thorns."

The parable of the sower, Mar 4:1-9. Its interpretation, Mar 4:10-20. The use we should make of the instructions we receive, Mar 4:21-26. The parable of the progressively growing seed, Mar 4:26-29. Of the mustard seed, Mar 4:30-34. Christ and his disciples are overtaken by a storm, Mar 4:35-38. He rebukes the wind and the sea, and produces fair weather, Mar 4:39-41.

The deceitfulness of riches - This is variously expressed in different copies of the Itala: the errors - delights of the world - completely alienated (abolienati) by the pleasures of the world. The lusts of other things - which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word!

And they came over unto the other side of the sea, into the country of the Gadarenes.

And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--or "the pleasures of this life" (Luk 8:14). choke the word, and it becometh unfruitful--First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a ragged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (Luk 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.