Testimonia — Early Christian Bible Commentary

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Mark 4

1Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea and sat down. All the multitude were on the land by the sea.

2He taught them many things in parables, and told them in his teaching,

3“Listen! Behold, the farmer went out to sow.

4As he sowed, some seed fell by the road, and the birds came and devoured it.

5Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil.

6When the sun had risen, it was scorched; and because it had no root, it withered away.

7Others fell among the thorns, and the thorns grew up and choked it, and it yielded no fruit.

8Others fell into the good ground and yielded fruit, growing up and increasing. Some produced thirty times, some sixty times, and some one hundred times as much.”

9He said, “Whoever has ears to hear, let him hear.”

10When he was alone, those who were around him with the twelve asked him about the parables.

11He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables,

12that ‘seeing they may see and not perceive, and hearing they may hear and not understand, lest perhaps they should turn again, and their sins should be forgiven them.’”

13He said to them, “Don’t you understand this parable? How will you understand all of the parables?

14The farmer sows the word.

15The ones by the road are the ones where the word is sown; and when they have heard, immediately Satan comes and takes away the word which has been sown in them.

16These in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy.

17They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble.

18Others are those who are sown among the thorns. These are those who have heard the word,

19and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful.

20Those which were sown on the good ground are those who hear the word, accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times.”

21He said to them, “Is a lamp brought to be put under a basket or under a bed? Isn’t it put on a stand?

22For there is nothing hidden except that it should be made known, neither was anything made secret but that it should come to light.

23If any man has ears to hear, let him hear.”

24He 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.

25For 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.”

26He said, “God’s Kingdom is as if a man should cast seed on the earth,

27and should sleep and rise night and day, and the seed should spring up and grow, though he doesn’t know how.

28For the earth bears fruit by itself: first the blade, then the ear, then the full grain in the ear.

29But when the fruit is ripe, immediately he puts in the sickle, because the harvest has come.”

30He said, “How will we liken God’s Kingdom? Or with what parable will we illustrate it?

31It’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,

32yet 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.”

33With many such parables he spoke the word to them, as they were able to hear it.

34Without a parable he didn’t speak to them; but privately to his own disciples he explained everything.

35On that day, when evening had come, he said to them, “Let’s go over to the other side.”

36Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him.

37A big wind storm arose, and the waves beat into the boat, so much that the boat was already filled.

38He 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?”

39He awoke and rebuked the wind, and said to the sea, “Peace! Be still!” The wind ceased and there was a great calm.

40He said to them, “Why are you so afraid? How is it that you have no faith?”

41They were greatly afraid and said to one another, “Who then is this, that even the wind and the sea obey him?”

Early Christian texts and source notes

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

4. Inasmuch, then, as the church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God." For it behoves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things. And the church alone offers this pure oblation to the Creator, offering to Him, with giving of thanks, [the things taken] from His creation. But the Jews do not offer thus: for their hands are full of blood; for they have not received the Word, through whom it is offered to God. Nor, again, do any of the conventicles (synagogæ) of the heretics [offer this]. For some, by maintaining that the Father is different from the Creator, do, when they offer to Him what belongs to this creation of ours, set Him forth as being covetous of another's property, and desirous of what is not His own. Those, again, who maintain that the things around us originated from apostasy, ignorance, and passion, do, while offering unto Him the fruits of ignorance, passion, and apostasy, sin against their Father, rather subjecting Him to insult than giving Him thanks. But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear."

Source passage · edition’s verse reference · Against Heresies, Book 4, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Matt. v. 15; Mark iv. 21.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER I. PREFACE—THE AUTHOR’S OBJECT—THE UTILITY OF WRITTEN COMPOSITIONS. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Mark iv. 28.

Editorial footnote · Against Heresies, Book 4, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Mark iv. 12.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE LATIN. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Matt. xii. 11; Mark iv. 11; Luke viii. 10.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER XII. GOD CANNOT BE EMBRACED IN WORDS OR BY THE MIND. · Original source

Date uncertain | Clement of Alexandria

Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the son receiving it from the father (but few were like the fathers), came by God’s will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition. “In a man who loves wisdom the Father will be glad.” Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. “No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast.” For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, “and always works, as He sees the Father.” For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one—who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God.

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER I. PREFACE—THE AUTHOR’S OBJECT—THE UTILITY OF WRITTEN COMPOSITIONS. · Original source

Date uncertain | Origen

7. But, seeing there are found in the sacred Scriptures themselves certain expressions occurring in such a connection, that the opposite of this may appear capable of being understood from them, let us bring them forth before us, and, discussing them according to the rule of piety, let us furnish an explanation of them, in order that from those few passages which we now expound, the solution of those others which resemble them, and by which any power over the will seems to be excluded, may become clear. Those expressions, accordingly, make an impression on very many, which are used by God in speaking of Pharaoh, as when He frequently says, “I will harden Pharaoh’s heart.” For if he is hardened by God, and commits sin in consequence of being so hardened, the cause of his sin is not himself. And if so, it will appear that Pharaoh does not possess freedom of will; and it will be maintained, as a consequence, that, agreeably to this illustration, neither do others who perish owe the cause of their destruction to the freedom of their own will. That expression, also, in Ezekiel, when he says, “I will take away their stony hearts, and will give them hearts of flesh, that they may walk in my precepts, and keep my ways,” may impress some, inasmuch as it seems to be a gift of God, either to walk in His ways or to keep His precepts, if He take away that stony heart which is an obstacle to the keeping of His commandments, and bestow and implant a better and more impressible heart, which is called now a heart of flesh. Consider also the nature of the answer given in the Gospel by our Lord and Saviour to those who inquired of Him why He spoke to the multitude in parables. His words are: “That seeing they may not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.” The words, moreover, used by the Apostle Paul, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in another passage also, “that to will and to do are of God;” and again, elsewhere, “Therefore hath He mercy upon whom He will, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who shall resist His will? O man, who art thou that repliest against God? Shall the thing formed say to him who hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour?”—these and similar declarations seem to have no small influence in preventing very many from believing that every one is to be considered as having freedom over his own will, and in making it appear to be a consequence of the will of God whether a man is either saved or lost.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE LATIN. · Original source

Date uncertain | Origen

16. There is next brought before us that declaration uttered by the Saviour in the Gospel: “That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them.” On which our opponent will remark: “If those who shall hear more distinctly are by all means to be corrected and converted, and converted in such a manner as to be worthy of receiving the remission of sins, and if it be not in their own power to hear the word distinctly, but if it depend on the Instructor to teach more openly and distinctly, while he declares that he does not proclaim to them the word with clearness, lest they should perhaps hear and understand, and be converted, and be saved, it will follow, certainly, that their salvation is not dependent upon themselves. And if this be so, then we have no free-will either as regards salvation or destruction.” Now were it not for the words that are added, “Lest perhaps they should be converted, and their sins be forgiven them,” we might be more inclined to return the answer, that the Saviour was unwilling that those individuals whom He foresaw would not become good, should understand the mysteries of the kingdom of heaven, and that therefore He spoke to them in parables; but as that addition follows, “Lest perhaps they should be converted, and their sins be forgiven them,” the explanation is rendered more difficult. And, in the first place, we have to notice what defence this passage furnishes against those heretics who are accustomed to hunt out of the Old Testament any expressions which seem, according to their view, to predicate severity and cruelty of God the Creator, as when He is described as being affected with the feeling of vengeance or punishment, or by any of those emotions, however named, from which they deny the existence of goodness in the Creator; for they do not judge of the Gospels with the same mind and feelings, and do not observe whether any such statements are found in them as they condemn and censure in the Old Testament. For manifestly, in the passage referred to, the Saviour is shown, as they themselves admit, not to speak distinctly, for this very reason, that men may not be converted, and when converted, receive the remission of sins. Now, if the words be understood according to the letter merely, nothing less, certainly, will be contained in them than in those passages which they find fault with in the Old Testament. And if they are of opinion that any expressions occurring in such a connection in the New Testament stand in need of explanation, it will necessarily follow that those also occurring in the Old Testament, which are the subject of censure, may be freed from aspersion by an explanation of a similar kind, so that by such means the passages found in both Testaments may be shown to proceed from one and the same God. But let us return, as we best may, to the question proposed.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE LATIN. · Original source

Date uncertain | Origen

16. There was after this the passage from the Gospel, where the Saviour said, that for this reason did He speak to those without in parables, that “seeing they may not see, and hearing they may not understand; lest they should be converted, and their sins be forgiven them.” Now, our opponent will say, “If some persons are assuredly converted on hearing words of greater clearness, so that they become worthy of the remission of sins, and if it does not depend upon themselves to hear these words of greater clearness, but upon him who teaches, and he for this reason does not announce them to them more distinctly, lest they should see and understand, it is not within the power of such to be saved; and if so, we are not possessed of free-will as regards salvation and destruction.” Effectual, indeed, would be the reply to such arguments, were it not for the addition, “Lest they should be converted, and their sins be forgiven them,”—namely, that the Saviour did not wish those who were not to become good and virtuous to understand the more mystical [parts of His teaching], and for this reason spake to them in parables; but now, on account of the words, “Lest they should be converted, and their sins be forgiven them,” the defence is more difficult. In the first place, then, we must notice the passage in its bearing on the heretics, who hunt out those portions from the Old Testament where is exhibited, as they themselves daringly assert, the cruelty of the Creator of the world in His purpose of avenging and punishing the wicked, or by whatever other name they wish to designate such a quality, so speaking only that they may say that goodness does not exist in the Creator; and who do not deal with the New Testament in a similar manner, nor in a spirit of candour, but pass by places similar to those which they consider censurable in the Old Testament. For manifestly, and according to the Gospel, is the Saviour shown, as they assert, by His former words, not to speak distinctly for this reason, that men might not be converted, and, being converted, might become deserving of the remission of sins: which statement of itself is nothing inferior to those passages from the Old Testament which are objected to. And if they seek to defend the Gospel, we must ask them whether they are not acting in a blameworthy manner in dealing differently with the same questions; and, while not stumbling against the New Testament, but seeking to defend it, they nevertheless bring a charge against the Old regarding similar points, whereas they ought to offer a defence in the same way of the passages from the New. And therefore we shall force them, on account of the resemblances, to regard all as the writings of one God. Come, then, and let us, to the best of our ability, furnish an answer to the question submitted to us.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE GREEK. · Original source