“And he said unto them, is the lamp brought to be put under the bushel, or under the bed, and not to be put on the stand? For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. If any man hath ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more shall be given unto you. For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath.
“And he said, So is the kingdom of God, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself first the blade, then the ear, then the full corn in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come” (4:21-29, R.V.).
This section is one which, upon consideration and comparison, will be found to afford, like many other passages throughout the historical narratives, a striking illustration of the varying purpose of the several Gospels. With the object of gathering what instruction we may on this particular point it is proposed to make a brief reference to the context of the parable of the Sower, comparing the records in Matthew and Mark as to their designs.
In the First Gospel (Matt. 13) the parable of the Sower is followed by six others, each of which is specifically stated to be a similitude of the kingdom of the heavens. The obvious fact that this group of parables numbers seven, a numeral which in scriptural usage signifies completeness and adequacy of representation, coupled with the further fact, easily ascertained by inspection, that the period covered by the series of parables extends from its beginning to the close, that is to say, from the sowing of the seed to the harvest at the end of the world [age] (Matt. 13:39, 4939The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. (Matthew 13:39)
49So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, (Matthew 13:49)), points unmistakably to the conclusion that the selection and arrangement of these parables was made with the definite object of presenting a synopsis of the various phases which the kingdom of the heavens would assume in consequence of the rejection of the King.
Now, in Mark's narrative, we have, in connection with the parable of the Sower, what is altogether different, and, as we shall see, distinctive. Here it is followed by, not six, but two parables only, the first of which is found nowhere else in the Gospels, while the second (that of the mustard seed) is one of the six following this parable in Matthew. Moreover, these two parables are separated from that of the Sower by two sayings of the Lord which in the First Gospel are recorded in entirely different associations.
Having noted these important differences, let us now proceed to inquire what their significance may be. And in the first place it will be evident that the meaning of the variations in the records must, in each case, lie in close relation to the main purpose of the inspired Evangelist. For, be it observed, the “harmony” of the Gospels is not to be sought, as is frequently done, by the construction of a single continuous narrative, composed by combining the accounts of the four writers to the utter destruction of the individuality of each of them. On the contrary, the true “harmony,” using the word now in the sense of the consistency of the Gospel with itself, will be discerned by the discovery of the manner in which the various historical episodes are disposed by each of the four biographers in order to set forth his special design. Hence it is that in this particular inquiry the differences in the several narratives are of greater importance than the resemblances. These differences then are the subject of our present study.
It will be admitted that the object of Mark was to compose a biography of the Lord Jesus in His character as the Anointed Servant and Prophet of Jehovah. And we may therefore expect to find that, in order to display Him in this aspect, the nature and characteristics of His service and ministry will be more prominently and fully expressed than in the other Gospels, and that this will be more especially the case with regard to that modified form of teaching as to the kingdom which He adopted because the nation had, in effect, refused Him as the Messiah.
THE LORD'S MINISTRY AND ITS EFFECT
Now, it will at once be observed that in this fourth chapter all the parables relate to the Lord's ministry and its effects. In each of the three parables the seed is the central object of the picture. In the first the diverse results of sowing the seed are shown; in the second the seed grows spontaneously; and in the third the seed develops from a state of outward insignificance to one of prominence. These parables, then, are correlated delineations of that ministry of the good news of the kingdom of God which was begun to be spoken by the Lord, and was continued by the apostles and their successors; and on this account these parables, as they are here arranged, could appear in no other Gospel with the same propriety as in that which sets forth Jesus as Jehovah's Servant.
In the series of Matt. 13 we have the new earthly system which was about to arise presented variously, e.g., by the field, the measures of meal, the great tree, the hidden treasure, the costly pearl, and such figures; but in Mark we have brought forward the power which accomplishes the outward effects rather than the thing itself which is produced. The third parable of the Second Gospel is only an apparent exception to this generalization, the spreading tree being introduced to show the magnitude of the visible results of the presence and operation of the word of God in the world in contrast with its appearance at the beginning. In brief, the main theme of Matt. 13 is the kingdom itself, and that of Mark 4 the gospel or word of the kingdom.
Bearing in mind, then, that this section of Mark is designed to teach what is the nature of the ministry of the new covenant by Jehovah's Servant (in general terms, of course, not in detail as in the Sermon on the Mount), we proceed to inquire concerning the meaning of the two sayings of the Lord which are interpolated between the first and second parables. And it will be seen that they have a direct bearing upon the truth brought out in the immediately preceding verses. In these we have that part of the Lord's ministry which was couched in a parabolic form. And this mode of discourse was employed, as we learn from the Lord Himself, in order that the mystery of the kingdom might be hidden from the unbelieving nation at large, although it was revealed by special interpretation to the disciples (Mark 4:34, 10-1334But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. (Mark 4:34)
10And when he was alone, they that were about him with the twelve asked of him the parable. 11And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12That 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. 13And he said unto them, Know ye not this parable? and how then will ye know all parables? (Mark 4:10‑13)). Now the sayings which follow guard against a misconception which this form of teaching might cause in the minds of the apostles. They were not to assume that, because the Master had begun to speak publicly in parables, these wonderful communications of the Great Prophet would always be enveloped in obscurity. If there was darkness abroad as to divine knowledge, the darkness was not in or from the Sower, but in the people themselves. He was the true Light, come into the world to lighten every man. Is it not the function of light to shine abroad in radiant testimony—whether this light exists absolutely in the Prophet, as it did, or in the apostles, the sons of light, as deriving it from Him? So that the veiling of the truth in parables by the Lord was but a temporary measure.
These sayings of Jesus therefore are not introduced immediately after the parable of the Sower at haphazard; on the contrary, they have a direct relation to the main theme of the chapter. They assign a responsibility to the hearers of the word to communicate to others what they themselves receive. The truth must not be covered from view. Though the character of the coming kingdom was concealed from those whose will was opposed to its reception in the heart, the ultimate object of the Lord's ministry was that the gospel might be spread abroad, not hidden under a bushel or a bed. The light was to be placed on a lampstand. And in proportion to the zeal of His servants in imparting the truth to others, further revelations would be made to them.
THE LAMP AND THE STAND, THE BUSHEL AND THE COUCH
The Lord, in this saying here recorded, made reference to the common objects of a Galilean household to impress upon His disciples their responsibility with regard to what they heard. A lamp was among the essential furniture of the poorest home, and where means forbade the possession of more than one there the necessity was the most apparent that for its greatest usefulness it should be set upon a stand and not be obscured beneath a couch or extinguished under a bushel measure. Let the lamp be placed upon its appropriate stand, and it would shed its light upon all in the house (Matt. 5:1515Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. (Matthew 5:15)), as well as upon all who might enter (Luke 8:1616No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. (Luke 8:16)).
Here then we find the Lord preparing His followers for the missionary work to which He had called them, and to which He would soon send them forth, first to the cities of Israel and then to the ends of the earth (Mark 6:7-137And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9But be shod with sandals; and not put on two coats. 10And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12And they went out, and preached that men should repent. 13And they cast out many devils, and anointed with oil many that were sick, and healed them. (Mark 6:7‑13)). Light was given them that it might shine to others. John the Baptist, the forerunner, was a burning and shining lamp (John 5:3535He was a burning and a shining light: and ye were willing for a season to rejoice in his light. (John 5:35)); now the testimony of the kingdom was transferred to the apostles. They were His witnesses, and what He told them in the darkness they were to preach in the light, and what they heard in the ear they must proclaim upon the housetops (Matt. 10:2727What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. (Matthew 10:27)). The essence of Christ's gospel was its publicity, and also, as was subsequently developed, its universality. Its ultimate scope was to all men and not to a few only.
And the Lord declared, referring generally to divine communications, that nothing was concealed except to be manifested eventually, and everything made secret for a time and for a purpose would assuredly be brought to light in due course. The dimness of the typical shadows would disappear in the light emanating from the perfect Priest and Sacrifice. That which was dark and involved in the predictions of the Old Testament would be fully elucidated by application and fulfillment in the New. The Lord Himself was not a lamp, but the LIGHT, shining in a darkness which was not dispelled but was deepened thereby (John 1:55And the light shineth in darkness; and the darkness comprehended it not. (John 1:5)). But to those who would receive it He had come to reveal the unknown. In His teaching was fulfilled the double prophecy of the Psalmist: “I will open my mouth in parables; I will utter things hidden from the foundation of the world” (Psa. 78:22I will open my mouth in a parable: I will utter dark sayings of old: (Psalm 78:2); Matt. 13:3535That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. (Matthew 13:35)). And the apostles, in their turn, did not obscure or c6nceal the light of testimony, but by the Spirit preached God's wisdom and taught the heavenly calling of the church previously hidden from all ages and generations (Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26); Eph. 3:99And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9)). Paul, as a good steward of the manifold grace of God, addressing the Ephesian elders, reminded them that in his ministry he had kept back nothing that was profitable, and that he had not shrunk from declaring to them the whole counsel of God (Acts 20:20, 2720And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publickly, and from house to house, (Acts 20:20)
27For I have not shunned to declare unto you all the counsel of God. (Acts 20:27)).
[W. J. H.]
(To be continued)