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Commentary on Mark 4 verses 21–34
The lessons which our Saviour designs to teach us here by parables and figurative expressions are these: -
I. That those who are good ought to consider the obligations they are under to do good; that is, as in the parable before, to bring forth fruit. God expects a grateful return of his gifts to us, and a useful improvement of his gifts in us; for (Mar 4:21), Is a candle brought to be put under a bushel, or under a bed? No, but that it may be set on a candlestick. The apostles were ordained, to receive the gospel, not for themselves only, but for the good of others, to communicate it to them. All Christians, as they have received the gift, must minister the same. Note, 1. Gifts and graces make a man as a candle; the candle of the Lord (Pro 20:27), lighted by the Father of lights; the most eminent are but candles, poor lights, compared with the Sun of righteousness. A candle gives light but a little way, and but a little while, and is easily blown out, and continually burning down and wasting. 2. Many who are lighted as candles, put themselves under a bed, or under a bushel: they do not manifest grace themselves, nor minister grace to others; they have estates, and do no good with them; have their limbs and senses, wit and learning perhaps, but nobody is the better for them; they have spiritual gifts, but do not use them; like a taper in an urn, they burn to themselves. 3. Those who are lighted as candles, should set themselves on a candlestick; that is, should improve all opportunities of doing good, as those that were made for the glory of God, and the service of the communities they are members of; we are not born for ourselves.
The reason given for this, is, because there is nothing hid, which shall not be manifested, which should not be made manifest (so it might better be read), Mar 4:22. There is no treasure of gifts and graces lodged in any but with design to be communicated; nor was the gospel made a secret to the apostles, to be concealed, but that it should come abroad, and be divulged to all the world. Though Christ expounded the parables to his disciples privately, yet it was with design to make them the more publicly useful; they were taught, that they might teach; and it is a general rule, that the ministration of the Spirit is given to every man to profit withal, not himself only, but others also.
II. It concerns those who hear the word of the gospel, to mark what they hear, and to make a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, Mar 4:23. Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (Mar 4:24), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr. Hammond reads it. Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider,
1.As we deal with God, God will deal with us, so Dr. Hammond explains these words, "With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright."
2.As we improve the talents we are entrusted with, we shall increase them; if we make use of the knowledge we have, for the glory of God and the benefit of others, it shall sensibly grow, as stock in trade doth by being turned; Unto you that hear, shall more be given; to you that have, it shall be given, Mar 4:25. If the disciples deliver that to the church, which they have received of the Lord, they shall be led more into the secret of the Lord. Gifts and graces multiply by being exercised; and God has promised to bless the hand of the diligent.
3.If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing.
III. The good seed of the gospel sown in the world, and sown in the heart, doth by degrees produce wonderful effects, but without noise (Mar 4:26, etc.); So is the kingdom of God; so is the gospel, when it is sown, and received, as seed in good ground.
1.It will come up; though it seem lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring. Let but the word of Christ have the place it ought to have in a soul, and it will show itself, as the wisdom from above doth in a good conversation. After a field is sown with corn, how soon is the surface of it altered! How gay and pleasant doth it look, when it is covered with green!
2.The husbandman cannot describe how it comes up; it is one of the mysteries of nature; It springs and grows up, he knows not how, Mar 4:27. He sees it has grown, but he cannot tell in what manner it grew, or what was the cause and method of its growth. Thus we know not how the Spirit by the word makes a change in the heart, any more than we can account for the blowing of the wind, which we hear the sound of, but cannot tell whence it comes, or whither it goes. Without controversy, great is the mystery of godliness; how God manifested in the flesh came to be believed on in the world, Ti1 3:16.
3.The husbandman, when he hath sown the seed, doth nothing toward the springing of it up; He sleeps, and rises, night and day; goes to sleep at night, gets up in the morning, and perhaps never so much as thinks of the corn he hath sown, or ever looks upon it, but follows his pleasures or other business, and yet the earth brings forth fruit of itself, according to the ordinary course of nature, and by the concurring power of the God of nature. Thus the word of grace, when it is received in faith, is in the heart a work of grace, and the preachers contribute nothing to it. The Spirit of God is carrying it on when they sleep, and can do no business (Job 33:15, Job 33:16), or when they rise to go about other business. The prophets do not live for ever; but the word which they preached, is doing its work, when they are in their graves, Zac 1:5, Zac 1:6. The dew by which the seed is brought up tarrieth not for man, nor waiteth for the sons of men, Mic 5:7.
4.It grows gradually; first the blade, then the ear, after that the full corn in the ear, Mar 4:28. When it is sprung up, it will go forward; nature will have its course, and so will grace. Christ's interest, both in the world and in the heart, is, and will be, a growing interest; and though the beginning be small, the latter end will greatly increase. Though thou sowest not that body that shall be, but bare grain, yet God will give to every seed its own body; though at first it is but a tender blade, which the frost may nip, or the foot may crush, yet it will increase to the ear, to the full corn in the ear. Natura nil facit per saltum - Nature does nothing abruptly. God carries on his work insensibly and without noise, but insuperably and without fail.
5.It comes to perfection at last (Mar 4:29); When the fruit is brought forth, that is, when it is ripe, and ready to be delivered into the owner's hand; then he puts in the sickle. This intimates, (1.) That Christ now accepts the services which are done to him by an honest heart from a good principle; from the fruit of the gospel taking place and working in the soul, Christ gathers in a harvest of honour to himself. See Joh 4:35. (2.) That he will reward them in eternal life. When those that receive the gospel aright, have finished their course, the harvest comes, when they shall be gathered as wheat into God's barn (Mat 13:30), as a shock of corn in his season.
IV. The work of grace is small in its beginnings, but comes to be great and considerable at last (Mar 4:30-32); "Whereunto shall I liken the kingdom of God, as now to be set up by the Messiah? How shall I make you to understand the designed method of it?" Christ speaks as one considering and consulting with himself, how to illustrate it with an apt similitude; With what comparison shall we compare it? Shall we fetch it from the motions of the sun, or the revolutions of the moon? No, the comparison is borrowed from this earth, it is like a grain of mustard-seed; he had compared it before to seed sown, here to that seed, intending thereby to show,
1.That the beginnings of the gospel kingdom would be very small, like that which is one of the least of all seeds. When a Christian church was sown in the earth for God, it was all contained in one room, and the number of the names was but one hundred and twenty (Act 1:15), as the children of Israel, when they went down into Egypt, were but seventy souls. The work of grace in the soul, is, at first, but the day of small things; a cloud no bigger than a man's hand. Never were there such great things undertaken by such an inconsiderable handful, as that of the discipling of the nations by the ministry of the apostles; nor a work that was to end in such great glory, as the work of grace raised from such weak and unlikely beginnings. Who hath begotten me these?
2.That the perfection of it will be very great; When it grows up, it becomes greater than all herbs. The gospel kingdom in the world, shall increase and spread to the remotest nations of the earth, and shall continue to the latest ages of time. The church hath shot out great branches, strong ones, spreading far, and fruitful. The work of grace in the soul has mighty products, now while it is in its growth; but what will it be, when it is perfected in heaven? The difference between a grain of mustard seed and a great tree, is nothing to that between a young convert on earth and a glorified saint in heaven. See Joh 12:24.
After the parables thus specified the historian concludes with this general account of Christ's preaching - that with many such parables he spoke the word unto them (Mar 4:33); probably designing to refer us to the larger account of the parables of this kind, which we had before, Mt. 13. He spoke in parables, as they were able to hear them; he fetched his comparisons from those things that were familiar to them, and level to their capacity, and delivered them in plain expressions, in condescension to their capacity; though he did not let them into the mystery of the parables, yet his manner of expression was easy, and such as they might hereafter recollect to their edification. But, for the present, without a parable spoke he not unto them, Mar 4:34. The glory of the Lord was covered with a cloud, and God speaks to us in the language of the sons of men, that, though not at first, yet by degrees, we may understand his meaning; the disciples themselves understood those sayings of Christ afterward, which at first they did not rightly take the sense of. But these parables he expounded to them, when they were alone. We cannot but wish we had had that exposition, as we had of the parable of the sower; but it was not so needful; because, when the church should be enlarged, that would expound these parables to us, without any more ado.
Or else the fruits of the earth are contained in thirty, sixty, and a hundred-fold, that is, in the Law, the Prophets, and the Gospel.
Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord hath enlightened; wherefore it goes on, For there is nothing hidden, &c. The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.
According to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them. It goes on: For he that hath, to him shall be given; that is, he who hath faith shall have virtue, and he who hath obedience to the word, shall also have the understanding of the mystery. Again, he who, on the other hand, has not faith, fails in virtue; and he who has not obedience to the word, shall not have the understanding of it; and if he does not understand, he might as well not have heard.
(non occ.) After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said unto them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.
(in Matt. Hom. 15) Or else, There is nothing hid; as if He said, If ye conduct your life with care, accusation will not be able to obscure your light.
(non occ.) Again it may be said, that he hath not, who has not truth. But our Lord says that he hath, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.
(Vict. Ant. e Cat. in Marc.) Or else, He who has the desire and wish to hear and to seek, to him shall be given. But he who has not the desire of hearing divine things, even what he happens to have of the written law is taken from him.
(in Marc. i. 20) Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But he puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not ashamed of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.
(ubi sup.) That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said unto them, Take heed what ye hear.
(ubi sup.) Or else, If ye diligently endeavour to do all the good which ye can, and to teach it to your neighbours, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given.
(ubi sup.) For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.
If anyone has ears to hear, let him hear. If anyone has the understanding to perceive the word of God, let him not withdraw, let him not turn his hearing to fables, but diligently lend his ear to examining those things which the truth has spoken, diligently employ his hands in fulfilling those things which he has already understood, diligently subject his tongue to preaching those things opportunely and inopportunely.
Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be ye a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.
For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. It continues, If any man have ears to ear, let him hear.
That is, that none of those things which are said to you by me should escape you. With what measure ye mete, it shall be measured to you, that is, whatsoever degree of application ye bring, in that degree ye will receive profit.
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SUMMARY
Mark 4:23 serves as a profound concluding exhortation from Jesus, following His parables, particularly the Parable of the Sower. This concise yet weighty statement acts as a critical call to spiritual discernment, urging listeners to move beyond mere physical audition to a deeper, transformative comprehension and application of divine truth. It underscores the personal responsibility of each individual to possess a receptive heart and an attentive spirit, capable of apprehending the profound mysteries of God's kingdom revealed through Jesus' teachings.
CONTEXT
Literary Context: This verse is strategically placed at the conclusion of a significant teaching session in Mark chapter 4, where Jesus employs parables to convey truths about the Kingdom of God. It immediately follows the Parable of the Sower (Mark 4:3-9) and Jesus' subsequent explanation of why He speaks in parables to His disciples (Mark 4:10-12). The preceding verses emphasize that understanding the parables is crucial for grasping all other teachings (Mark 4:13). The call to "hear" in Mark 4:23 is thus a direct challenge to the audience, both the disciples and the wider crowd, to truly internalize the spiritual lessons, especially those concerning the reception of the Word, as illustrated by the different soils in the Sower parable. It also precedes the parable of the lamp under a basket (Mark 4:21-22), which speaks to the eventual revelation of hidden truths, further emphasizing the need for receptive ears.
Historical & Cultural Context: In ancient Jewish thought, "hearing" (שמע, shema) was not merely an auditory act but encompassed the concepts of listening, understanding, and obeying. This is deeply rooted in the Old Testament, where calls like "Hear, O Israel" (Deuteronomy 6:4) were foundational commands for covenant faithfulness. Jesus, teaching within this cultural framework, leveraged this understanding. His audience, composed of both devout Jews and those less familiar with the scriptures, would have recognized the gravity of such an imperative. The setting, often outdoors by the Sea of Galilee, with large crowds, meant that many would hear His words physically, but few would truly grasp their spiritual significance or be willing to act upon them. Jesus' statement highlights a common human tendency to be physically present but spiritually absent, a challenge that transcends time and culture.
Key Themes: Mark 4:23 contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. Firstly, it underscores the theme of spiritual discernment and receptivity to divine truth. Jesus implies that while His words are spoken to all, only those with a prepared heart and mind will genuinely comprehend their meaning, distinguishing between superficial hearing and profound understanding. Secondly, it emphasizes the responsibility of the hearer. The onus is placed on the individual to actively engage with God's Word, indicating that spiritual understanding is not automatic but requires a willing and open heart, a concept echoed in the parable of the soils where the outcome depends on the type of ground. Thirdly, it touches upon the nature of revealed truth, suggesting that some spiritual realities are veiled to those unwilling to receive them, while they are illuminated for those who possess "ears to hear," reinforcing the idea that the "mysteries of the kingdom of God" are given to some and hidden from others (Mark 4:11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 4:23 employs several potent literary devices to amplify its message. The most prominent is repetition, specifically of the verb "hear" (akoúō), which serves to create a powerful emphasis. This repetition is not redundant but highlights a crucial distinction between physical hearing and spiritual comprehension, urging the listener towards a deeper level of engagement. The phrase itself functions as a rhetorical device, a direct and challenging call to attention that demands a response from the audience. It acts as an admonition and a summons to spiritual attentiveness. Furthermore, "ears to hear" is a metaphor for spiritual receptivity and understanding, extending beyond the literal function of the auditory organs to encompass the heart's willingness to receive and internalize truth. The entire statement is framed as a conditional statement ("If... then..."), implying that the ability to truly hear is not universal but depends on an individual's spiritual disposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 4:23 encapsulates a profound theological truth: God's revelation requires not just an outward presentation but an inward receptivity. This verse highlights the active role of the human heart in the process of divine communication, emphasizing that true spiritual understanding is a gift granted to those who are willing to receive it. It connects to the biblical theme of divine sovereignty and human responsibility, where God reveals truth, but individuals are accountable for their response. The call to "hear" echoes throughout scripture as a fundamental requirement for covenant relationship and obedience, signifying that genuine faith is demonstrated by a heart that listens and acts upon God's Word.
REFLECTION AND APPLICATION
Mark 4:23 remains a timeless and piercing challenge for every believer. It compels us to move beyond a passive or superficial engagement with God's Word, whether through sermons, personal Bible study, or Christian teaching, and to cultivate a posture of active, spiritual listening. In a world saturated with information, it's easy to "hear" much without truly "listening" or internalizing anything. This verse calls us to examine the condition of our own spiritual "ears." Are we merely accumulating information, or are we genuinely seeking insight, understanding, and transformation? True spiritual growth and wisdom are contingent upon our willingness to truly hear, to allow the Word to penetrate our hearts, challenge our assumptions, and shape our lives. It's a call to humility, open-mindedness, and a deep desire for God's truth to take root and bear fruit within us.
Questions for Reflection
FAQ
What is the difference between "hearing" and "having ears to hear" in this verse?
Answer: The distinction is profound and central to Jesus' teaching. "Hearing" in the literal sense refers to the physical act of perceiving sounds with one's auditory organs. Everyone in the crowd could physically hear Jesus' voice. However, "having ears to hear" signifies a spiritual capacity and willingness to not only hear the words but to understand their deeper meaning, to grasp the spiritual truth they convey, and to be receptive to their transformative power. It implies a heart that is open, discerning, and prepared to respond in obedience, as opposed to merely letting the words pass by without impact. This spiritual hearing is a gift, but also requires a responsive heart.
Why did Jesus use this phrase so often in His teachings?
Answer: Jesus frequently used this phrase (or similar ones like Matthew 11:15) because He understood that spiritual truth is not automatically apprehended by everyone. His parables, while revealing the mysteries of the Kingdom to those who were receptive, also served to obscure truth from those whose hearts were hardened or unwilling to believe (Mark 4:11-12). By repeating this call, Jesus emphasized the critical importance of spiritual attentiveness and personal responsibility in receiving divine revelation. It was a constant invitation to His listeners to engage deeply with His message and to move beyond superficial understanding to genuine faith and obedience.
CHRIST-CENTERED FULFILLMENT
Mark 4:23 finds its ultimate Christ-centered fulfillment in Jesus Himself as the living Word of God and the one who grants spiritual hearing. He is the divine revelation, the very embodiment of the truth that we are called to hear and obey. To "have ears to hear" is fundamentally to hear Jesus, for He is the one through whom God speaks most clearly and definitively (Hebrews 1:1-2). Moreover, Jesus not only calls for spiritual hearing but also enables it. Through His atoning work on the cross and the sending of the Holy Spirit, He opens the "ears" of those who are spiritually deaf due to sin (Isaiah 35:5). The Holy Spirit convicts, illuminates, and empowers believers to truly understand and respond to the gospel message (John 16:13). Therefore, the call to "let him hear" is ultimately a call to hear and follow Christ, who alone gives the capacity for true spiritual discernment and leads us into all truth.