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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.
The kingdom of God is the Church, which is ruled by God, and herself rules over men, and treads down the powers which are contrary to her, and all wickedness.
For the seed is the word of life, the ground is the human heart, and the sleep of the man means the death of the Saviour. The seed springs up night and day, because after the sleep of Christ, the number of Christians, through calamity and prosperity, continued to flourish more and more in faith, and to wax greater in deed.
But when He says, He knoweth not how, He is speaking in a figure; that is, He does not make known to us, who amongst us will produce fruit unto the end.
That is, fear. For the fear of God is the beginning of wisdom. Then the full corn in the ear; (Ps. 111:10. Rom. 13:8) that is, charity, for charity is the fulfilling of the Law.
The sickle is death or the judgment, which cuts down all things; the harvest is the end of the world.
(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.) A parable occurred, a little above, about the three seeds which perished in various ways, and the one which was saved; in which last He also shows three differences, according to the proportion of faith and practice. Here, however, He puts forth a parable concerning those only who are saved. Wherefore it is said, And he said, So is the kingdom of God, as if a man should cast seed into the ground, &c.
(Vict. Ant. e Cat. in Marc.) Or else He calls by the name of kingdom of God, faith in Him, and in the economy of His Incarnation; which kingdom indeed is as if a man should throw seed. For He Himself being God and the Son of God, having without change been made man, has cast seed upon the earth, that is, He has enlightened the whole world by the word of divine knowledge.
(Vict. Ant. e Cat. in Marc.) Or Christ Himself is the man who rises, for He sat waiting with patience, that they who received seed should bear fruit. He rises, that is, by the word of His love, He makes us grow to the bringing forth fruit, by the armour of righteousness on the right hand, by which is meant the day, and on the left, by which is meant the night of persecution; for by these the seed springs up, and does not wither. (2 Cor. 6:7)
(Vict. Ant. e Cat. in Marc.) Or else He says, He knoweth not, that He may show the free-will of those who receive the word, for He commits a work to our will, and does not work the whole Himself alone, lest the good should seem involuntary. For the earth brings forth fruits of its own accord, that is, she is brought to bear fruit without being compelled by a necessity contrary to her will. First the blade.
(Vict. Ant. e Cat. in Marc.) Or, first it produces the blade, in the law of nature, by degrees growing up to advancement; afterwards it brings forth the ears, which are to be collected into a bundle, and to be offered on an altar to the Lord, that is, in the law of Moses; afterwards the full-fruit, in the Gospel. Or because we must not only put forth leaves by obedience, but also learn prudence, and, like the stalk of corn, remain upright without minding the winds which blow us about. We must also take heed to our soul by a diligent recollection, that, like the ears, we may bear fruit, that is, show forth the perfect operation of virtue.
(in Ezech. 2. Hom. 3) Or else; Man casts seed into the ground, when he places a good intention in his heart; and he sleeps, when he already rests in the hope which attends on a good work. But he rises night and day, because he advances amidst prosperity and adversity, though he knows it not, for he is as yet unable to measure his increase, and yet virtue, once conceived, goes on increasing. When therefore we conceive good desires, we put seed into the ground; when we begin to work rightly, we are the blade. When we increase to the perfection of good works, we arrive at the ear; when we are firmly fixed in the perfection of the same working, we already put forth the full corn in the ear.
And he said to them: Such is the kingdom of God, as if a man casts seed upon the earth and sleeps; and rises night and day, and the seed sprouts and grows while he does not know it. For the earth produces fruit by itself, first the blade, then the ear, then the full grain in the ear. And when the fruit has brought itself forth, he immediately wields the sickle, because the harvest is at hand. A man casts seed upon the earth, when he instills good intention into his heart. And after he has cast the seed, he sleeps, because he already rests in the hope of good work. But he rises at night and by day, because he progresses among adversities and prosperities. And the seed sprouts and grows while he does not know it; because even when he cannot yet measure his growth, the virtue once conceived leads to progress. And the earth produces fruit by itself, because with grace preceding itself, the human mind spontaneously rises to the fruit of good work. But this same earth first brings forth the blade, then the ear, then the full grain in the ear. To produce the blade, indeed, is to still have the tenderness of good initiation. But the blade reaches the ear when the virtue conceived in the mind draws itself to the progress of good work. And the full grain in the ear fructifies, when the virtue already progresses so as to be of robust and perfect work. And when the fruit has produced itself, he immediately wields the sickle, because the harvest time is at hand. For the Almighty God, with the fruit produced, wields the sickle and cuts off His harvest, because when He has led each one to perfect works, He cuts off their temporal life by His sent judgment, to bring His grain to the heavenly granaries. Therefore, when we conceive good desires, we cast seed into the earth. But when we begin to act rightly, we are the blade. However, when we grow to the perfect work of goodness, we reach the ear. When we are solidified in the perfection of the same operation, we already bring forth the full grain in the ear. Hence no one should be seen still in the tenderness of the mind for good purpose, because the grain of God begins from the blade to become grain.
Or else Christ sleeps, that is, ascends into heaven, where, though He seem to sleep, yet He rises by night, when through temptations He raises us up to the knowledge of Himself; and in the day time, when on account of our prayers, He sets in order our salvation.
For we put forth the blade, when we show a principle of good; then the ear, when we can resist temptations; then comes the fruit, when a man works something perfect. It goes on: and when it has brought forth the fruit, immediately he sendeth the sickle, because the harvest is come.
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SUMMARY
Mark 4:27, part of the unique Parable of the Growing Seed, reveals a profound truth about the Kingdom of God: its growth is an inherent, mysterious, and divinely-powered process that occurs independently of human comprehension or control. While human effort is involved in the initial sowing, the ultimate increase and development of the Kingdom are solely attributable to God's sovereign work, unfolding in ways that remain beyond our full understanding.
CONTEXT
Literary Context: Mark 4:27 is nestled within Jesus' extensive teaching on parables, specifically the Parable of the Growing Seed (Mark 4:26-29), which is found exclusively in Mark's Gospel. This parable immediately follows the foundational Parable of the Sower, which focuses on the reception of the Word, and precedes the Parable of the Mustard Seed, illustrating the Kingdom's expansive growth from humble beginnings. Together, these parables illuminate various facets of the mystery of the Kingdom of God, shifting the audience's focus from human responsibility in spreading the message to God's sovereign power in bringing forth the fruit. The placement of this parable emphasizes that while human beings are called to sow the seed, the life and growth within that seed are entirely divine.
Historical & Cultural Context: Jesus' audience was predominantly agrarian, deeply familiar with the rhythms of farming life. They understood the process of sowing, waiting, and harvesting. Farmers would plant their seeds and then, through the natural cycle of day and night, observe growth without fully comprehending the biological mechanisms at play. This common experience of planting and then trusting the natural processes of the earth provided a relatable backdrop for Jesus' spiritual teaching. The "Kingdom of God" was a central concept in Jewish thought, often associated with a future, political reign. Jesus, however, consistently redefined it as a present, spiritual reality that grows organically and mysteriously, challenging conventional expectations and highlighting its divine rather than human origin and power.
Key Themes: Mark 4:27 powerfully contributes to several overarching themes in Jesus' teaching and Mark's Gospel. Foremost is the Mystery of Kingdom Growth, underscoring that the expansion of God's reign is not a human enterprise but a divine one, operating by its own inherent vitality. The farmer's actions of "sleeping and rising night and day" represent the ordinary course of human life and labor, yet the growth of the seed is independent of his active intervention or understanding. This highlights God's Sovereignty in Spiritual Increase, echoing the principle found in 1 Corinthians 3:6-7, where Paul emphasizes that while he plants and Apollos waters, it is God who gives the increase. The verse also subtly promotes Patience and Trust in God's Work, as the farmer's routine implies a period of waiting and reliance on natural (and divinely ordained) processes. It encourages believers to faithfully engage in their assigned tasks, like sowing the seed of the Gospel, but to release anxiety over outcomes, trusting that the Kingdom will grow by God's power and timing, often in unseen ways.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Parable of the Growing Seed, and specifically Mark 4:27, masterfully employs several literary devices to convey its profound theological message. The most prominent is Parable itself, an earthly story used to illustrate a heavenly truth. Within this, Metaphor is central, as the physical seed and its growth serve as a powerful metaphor for the spiritual reality of the Kingdom of God and its expansion. The farmer's actions and the seed's independent growth are not literal instructions for agriculture, but symbolic representations of human participation and divine sovereignty in the spiritual realm. There is also a subtle Juxtaposition between the farmer's mundane, routine actions ("sleep, and rise night and day") and the miraculous, unseen, and self-sustaining growth of the seed. This contrast emphasizes that while human effort is necessary for planting, the vital, transformative power resides elsewhere. Finally, the phrase "he knoweth not how" introduces a touch of Irony, as the very person responsible for sowing the seed is ignorant of the most crucial aspect of its development, thereby highlighting the mysterious and uncontrollable nature of divine work.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 4:27 profoundly shapes our understanding of God's sovereignty in the advancement of His Kingdom. It teaches that while believers are called to faithfully sow the "seed" of the Gospel and live out Kingdom principles, the power for transformation and growth ultimately resides with God alone. The Kingdom of God is not a humanly engineered project but an organic, living reality that grows by its own inherent, divine vitality. This perspective liberates believers from the burden of having to "make" the Kingdom grow, instead inviting them to partner with God in His work, trusting that He will bring forth the increase in His own mysterious ways and timing. It fosters patience, humility, and a deep reliance on divine power rather than human strategy or strength.
REFLECTION AND APPLICATION
Mark 4:27 offers immense encouragement and a healthy dose of humility for every believer, particularly those engaged in ministry, evangelism, or discipleship. It reminds us that our primary calling is faithfulness in sowing the seed—whether that's sharing the Gospel, living out Christ-like character, or teaching God's Word. We are to be diligent in our efforts, but then release the outcome to God. The pressure to produce results, to engineer spiritual growth, or to fully comprehend the intricate workings of God's Spirit in a heart is lifted. We are invited to embrace the mystery, to trust that the Word of God, once planted, possesses inherent life and divine power to grow. This calls for patience, especially when immediate results are not visible. We are to "sleep and rise night and day," continuing our lives and duties, confident that God is at work even when we don't see or understand how. This parable fosters a deep reliance on God's sovereignty, freeing us from anxiety and empowering us to serve with joy, knowing that the ultimate increase comes from Him alone.
Questions for Reflection
FAQ
What is the main point of the Parable of the Growing Seed?
Answer: The main point of the Parable of the Growing Seed (Mark 4:26-29) is to illustrate the inherent, mysterious, and divinely-powered growth of the Kingdom of God. It emphasizes that while human beings are called to sow the seed (the Word of God), the actual growth and fruitfulness are entirely God's work, occurring independently of human comprehension or control. The farmer's lack of understanding ("he knoweth not how") highlights God's sovereignty in bringing about spiritual increase.
Does "he knoweth not how" imply the farmer is lazy or ignorant?
Answer: No, the phrase "he knoweth not how" does not imply the farmer is lazy or ignorant. Rather, it underscores the supernatural nature of the growth process. The farmer diligently performs his part by sowing the seed. His "sleeping and rising night and day" signifies his normal, active life. The point is that the mechanism by which the seed sprouts and grows into a mature plant is a mystery beyond human understanding, control, or even active observation. It attributes the life and growth to an inherent, divine power within the seed itself, not to the farmer's continuous intervention.
How does this parable relate to evangelism or ministry?
Answer: This parable offers profound encouragement for those involved in evangelism, ministry, or any form of spiritual service. It teaches us to be faithful sowers of the Gospel seed, diligently sharing the Word and living out our faith, but to release the pressure of producing results. Just as the farmer trusts the seed to grow, we are to trust God to bring about transformation in hearts and lives. We are not responsible for the "how" of spiritual growth, only for the "what" (sowing the seed) and the "who" (being obedient to God). This perspective fosters patience, reduces anxiety, and encourages reliance on God's power rather than human strategies or efforts, reminding us that God gives the increase.
CHRIST-CENTERED FULFILLMENT
Mark 4:27 finds its ultimate fulfillment in the person and work of Jesus Christ. He is the divine Sower who came to sow the seed of the Kingdom of God into the world. The "seed" itself is not merely a message, but the very life of God, embodied in Christ, the Living Word. His incarnation, ministry, sacrificial death, and glorious resurrection are the ultimate "planting" of this divine seed. Just as the farmer "knoweth not how" the seed grows, so too the full, mysterious power of Christ's redemptive work, particularly His resurrection, transcends human comprehension. The growth of the Kingdom, manifested in the expansion of the church and the transformation of countless lives, is not due to human ingenuity or effort, but to the inherent, life-giving power of the resurrected Christ. He is the one who continually causes the seed to "spring and grow up," often in unseen and unexpected ways, much like the wind that blows where it pleases. The Kingdom advances because of His sovereign power and ongoing work, culminating in the day when every knee shall bow and every tongue confess that Jesus Christ is Lord, a growth initiated and sustained entirely by Him.