21 He said to them, “Is a lamp brought to be put under a basket or under a bed? Isn’t it put on a stand?
22 For there is nothing hidden except that it should be made known, neither was anything made secret but that it should come to light.
23 If any man has ears to hear, let him hear.”
24 He said to them, “Take heed what you hear. With whatever measure you measure, it will be measured to you; and more will be given to you who hear.
25 For whoever has, to him more will be given; and he who doesn’t have, even that which he has will be taken away from him.”
26 He said, “God’s Kingdom is as if a man should cast seed on the earth,
27 and should sleep and rise night and day, and the seed should spring up and grow, though he doesn’t know how.
28 For the earth bears fruit by itself: first the blade, then the ear, then the full grain in the ear.
29 But when the fruit is ripe, immediately he puts in the sickle, because the harvest has come.”
30 He said, “How will we liken God’s Kingdom? Or with what parable will we illustrate it?
31 It’s like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth,
32 yet when it is sown, grows up and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow.”
33 With many such parables he spoke the word to them, as they were able to hear it.
34 Without a parable he didn’t speak to them; but privately to his own disciples he explained everything.
35 On that day, when evening had come, he said to them, “Let’s go over to the other side.”
36 Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him.
37 A big wind storm arose, and the waves beat into the boat, so much that the boat was already filled.
38 He himself was in the stern, asleep on the cushion; and they woke him up and asked him, “Teacher, don’t you care that we are dying?”
39 He awoke and rebuked the wind, and said to the sea, “Peace! Be still!” The wind ceased and there was a great calm.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:36–38The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. … Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. … and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. … For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. … Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. … and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. … For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:35–41 (from Homily 28 on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:26–29Man 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.
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.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:26–29 (from the Homilies on Ezekiel); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:38–39And we also when being marked with the sign of the Lord’s cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.
And we also when being marked with the sign of the Lord’s cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:35–41; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:21the 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.
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.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:21–25; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:30–32Most brief indeed is the word of faith; Believe in God, and thou shalt be saved. But the preaching of it has been spread far and wide over the earth, and increased so, that the birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all. … Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world.
Most brief indeed is the word of faith; Believe in God, and thou shalt be saved. But the preaching of it has been spread far and wide over the earth, and increased so, that the birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all. … Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:30–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 4:26–29Christ appears to direct his discourse purposely to the ministers of the word, that they may not grow indifferent about the discharge of their duty, because the fruit of their labor does not immediately appear. He holds out for their imitation the example of husbandmen, who throw seed into the ground with the expectation of reaping, and do not torment themselves with uneasiness and anxiety, but go to bed and rise again; or, in other words, pursue their ordinary and daily toil, till the corn arrive at maturity in due season. In like manner, though the seed of the word be concealed and choked for a time, Christ enjoins pious teachers to be of good courage, and not to allow their alacrity to be slackened through distrust.
Christ appears to direct his discourse purposely to the ministers of the word, that they may not grow indifferent about the discharge of their duty, because the fruit of their labor does not immediately appear. He holds out for their imitation the example of husbandmen, who throw seed into the ground with the expectation of reaping, and do not torment themselves with uneasiness and anxiety, but go to bed and rise again; or, in other words, pursue their ordinary and daily toil, till the corn arrive at maturity in due season. In like manner, though the seed of the word be concealed and choked for a time, Christ enjoins pious teachers to be of good courage, and not to allow their alacrity to be slackened through distrust.
John Calvin, Commentaries, on 4:26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 4:38He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. … Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones
He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. … Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones
Matthew Henry, Commentary on the Whole Bible, on 4:35–41; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 4:26–28So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.
So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.
John Wesley, Explanatory Notes upon the New Testament, on 4:26–28; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Mark 4
Mark 4:21–39, World English Bible
Mark 4 in the Bible · Told in the Story: Chapter 25, The Sower, Chapter 26, Wind and Waves
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:36–38The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. … Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. … and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. … For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:35–41 (from Homily 28 on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:26–29Man 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.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:26–29 (from the Homilies on Ezekiel); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:38–39And we also when being marked with the sign of the Lord’s cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:35–41; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:21the 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.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:21–25; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 4:30–32Most brief indeed is the word of faith; Believe in God, and thou shalt be saved. But the preaching of it has been spread far and wide over the earth, and increased so, that the birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all. … Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 4:30–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The printed page
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 4:26–29Christ appears to direct his discourse purposely to the ministers of the word, that they may not grow indifferent about the discharge of their duty, because the fruit of their labor does not immediately appear. He holds out for their imitation the example of husbandmen, who throw seed into the ground with the expectation of reaping, and do not torment themselves with uneasiness and anxiety, but go to bed and rise again; or, in other words, pursue their ordinary and daily toil, till the corn arrive at maturity in due season. In like manner, though the seed of the word be concealed and choked for a time, Christ enjoins pious teachers to be of good courage, and not to allow their alacrity to be slackened through distrust.
John Calvin, Commentaries, on 4:26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 4:38He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. … Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones
Matthew Henry, Commentary on the Whole Bible, on 4:35–41; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 4:26–28So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.
John Wesley, Explanatory Notes upon the New Testament, on 4:26–28; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.