Mark 4: Difference between revisions
No edit summary |
No edit summary |
||
| Line 9: | Line 9: | ||
| '''Comments''' | | '''Comments''' | ||
|- | |- | ||
| V1 | | V1 Jesus was a teacher,<Ref name="didasko'">{{1321}}</Ref> The sea has often been a metaphor that represents the [[masses]]. Jesus is teach many people by the sea from a boat. | ||
|- | |- | ||
| Jesus taught them his [[Doctrine of Jesus|doctrine]] in [[parables]] which often offer the opportunity of understanding at different levels. | | Jesus taught them his [[Doctrine of Jesus|doctrine]] in [[parables]] which often offer the opportunity of understanding at different levels. | ||
| Line 29: | Line 29: | ||
| V10 The twelve had to ask him the meaning of the parable. | | V10 The twelve had to ask him the meaning of the parable. | ||
|- | |- | ||
| Jesus makes it clear that it is given to know the [[Mystery Babylon|mystery]] of the [[kingdom of God]] and that there is an in and a " | | Jesus makes it clear that it is given to know the [[Mystery Babylon|mystery]] of the [[kingdom of God]] and that there is an in and a "without". | ||
|- | |- | ||
| V12 Those without may see, and not perceive nor understand; this is so if they are "converted"<Ref name="epistrepho">{{1994}}</Ref> they can be [[forgive]]n. | | V12 Those without may see, and not perceive nor understand; this is so if they are "converted"<Ref name="epistrepho">{{1994}}</Ref> they can be [[forgive]]n. | ||
| Line 39: | Line 39: | ||
| V15 Jesus speaks of speaks of [[Satan]] who cometh immediately, and taketh away the word<Ref name="logos">{{3056}}</Ref>. This is often done by [[sophistry]]. | | V15 Jesus speaks of speaks of [[Satan]] who cometh immediately, and taketh away the word<Ref name="logos">{{3056}}</Ref>. This is often done by [[sophistry]]. | ||
|- | |- | ||
| | | V16 they have heard the word<Ref name="logos">{{3056}}</Ref>, immediately receive it with gladness; | ||
|- | |- | ||
| V17 They have "no root<Ref name="rhiza">{{4491}}</Ref> in themselves"... when affliction<Ref name="thlipsis">{{2347}}</Ref> or persecution<Ref name="diogmos">{{1375}}</Ref> ariseth for the word's sake<Ref name="logos">{{3056}}</Ref>, immediately they are offended<Ref name="skandalizo">{{4624}}</Ref>. | | V17 They have "no root<Ref name="rhiza">{{4491}}</Ref> in themselves"... when affliction<Ref name="thlipsis">{{2347}}</Ref> or persecution<Ref name="diogmos">{{1375}}</Ref> ariseth for the word's sake<Ref name="logos">{{3056}}</Ref>, immediately they are offended<Ref name="skandalizo">{{4624}}</Ref>. | ||
| Line 45: | Line 45: | ||
| '''Why tribulation, affliction and persecution for the word's sake<Ref name="logos">{{3056}}</Ref>?''' | | '''Why tribulation, affliction and persecution for the word's sake<Ref name="logos">{{3056}}</Ref>?''' | ||
|- | |- | ||
| V18 What does it mean to be sown among thorns<Ref name="akantha">{{173}}</Ref>? What are the [[care|cares]] of this [[165|world]] and age? What is the deceitfulness<Ref name="delusion">{{539}}</Ref> of riches<Ref name="ploutos">{{4149}}</Ref>? | | V18 What does it mean to be sown among thorns<Ref name="akantha">{{173}}</Ref>?<Br>What are the [[care|cares]] of this [[165|world]] and age? <Br>What is the ''deceitfulness''<Ref name="delusion">{{539}}</Ref> of riches<Ref name="ploutos">{{4149}}</Ref>? | ||
|- | |- | ||
| How do the [[lust|lusts]] of other things entering in, choke the word<Ref name="logos">{{3056}}</Ref>, and it becometh unfruitful?</span><Ref name="ktaken">{{ktaken}}</Ref> | | How do the [[lust|lusts]] of other things entering in, choke the word<Ref name="logos">{{3056}}</Ref>, and it becometh unfruitful?</span><Ref name="ktaken">{{ktaken}}</Ref> | ||
| Line 103: | Line 103: | ||
| '''Questions''' | | '''Questions''' | ||
|- | |- | ||
| | | What is the [[cause and effect]] producing the negative out come of society. | ||
|- | |- | ||
| | | Gnaeus Pompeius Magnus, [[Pompey]] the Great, brought Rome to Judea to settle who was king and [[Pontius Pilate|Pilate]] did. | ||
|- | |- | ||
| | | [[Doctrines of men]] vs [[Doctrine of Jesus]] | ||
|- | |- | ||
| | | Do you take [[care]] of the needy of your nation through [[Pure religion|Pure Religion]] or the [[covetous practices]] of the [[Paganism|Pagans]] through [[benefactors]] who [[exercise authority]]. | ||
|- | |- | ||
| | | | ||
Revision as of 23:24, 3 August 2024
 Mark 1 Jesus as priest and king with his fame spreading as John the Baptist is imprisoned. His teachings are radical but healing are miraculous. Mark 2 includes reasoning with the multitude and tempting the opposition. The need for repentance and fasting. The Bride and the true Sabbath. Mark 3 highlites the conspiracy to destroy the healer, appointing twelve, and defining brethren. |
| Mark 4 audio |
| Comments |
| V1 Jesus was a teacher,[1] The sea has often been a metaphor that represents the masses. Jesus is teach many people by the sea from a boat. |
| Jesus taught them his doctrine in parables which often offer the opportunity of understanding at different levels. |
| V3 The parable of a sower who sows seeds of truth is classic. |
| V4 first tells of seeds that fell by the way side, and the fowls of the air came and devoured. |
| V5 tells us some fell on stony ground, where stones can represent hard hearts where the word of truth does not mature. |
| V6 The truth must also be rooted deep in to survive the heat and elements of the world. |
| V7 we see thorns grew up, and choked the truth so it yielded no fruit. |
| V8 only good ground produced fruit. |
| V9 to understand you need to be given the ears to hear. |
| V10 The twelve had to ask him the meaning of the parable. |
| Jesus makes it clear that it is given to know the mystery of the kingdom of God and that there is an in and a "without". |
| V12 Those without may see, and not perceive nor understand; this is so if they are "converted"[2] they can be forgiven. |
| V13 Jesus ask how they will know all parables? |
| V14 the seed is the word which is not just words on a page and not rooted in shallow emotions or in the hardness of hearts. It needs the good soil of sacrifice and hearts sofened by humility and love. |
| V15 Jesus speaks of speaks of Satan who cometh immediately, and taketh away the word[3]. This is often done by sophistry. |
| V16 they have heard the word[3], immediately receive it with gladness; |
| V17 They have "no root[4] in themselves"... when affliction[5] or persecution[6] ariseth for the word's sake[3], immediately they are offended[7]. |
| Why tribulation, affliction and persecution for the word's sake[3]? |
| V18 What does it mean to be sown among thorns[8]? What are the cares of this world and age? What is the deceitfulness[9] of riches[10]? |
| How do the lusts of other things entering in, choke the word[3], and it becometh unfruitful?[11] |
| V20 What is "good ground" and bring forth fruit? |
| V21 Why a candle under a bushel, or bed? |
| V22 Nothing hid. |
| V23 Ears to hear, let him hear. |
| V24 What measure ye mete, it shall be measured to you. |
| V25 "given: and be taken" |
| V26 The kingdom of God like a man who casts seed into the ground; |
| V27 The seed should spring and grow up, he knoweth not how. |
| V28] For the earth bringeth forth fruit of herself. |
| V29 When fruit comes immediately he putteth in the sickle. |
| V30 What is liken the kingdom of God? |
| V31 Like a grain of mustard seed. |
| V32 ģreat branches for the fowls of the air ... |
| V33 many such parables |
| v34 But without a parable spake he not. |
| V35] Let us pass over unto the other side.' |
| V36 away the multitude, in the ship. And other little ships. |
| V37 A great storm of wind, and the waves |
| V38 And he in the ship, asleep on a pillow: Master, carest thou not that we perish? |
| V39 And he rebuked the wind, and , Peace, be still. |
|
[40] And he said unto them, Why are ye so fearful? how is it that ye have no faith? |
|
[41] And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him? |
| Cross reference |
| We see this parable in Luke 8:4 after it is explained that Mary Magdalene Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for Him from their substance. |
| Questions |
| What is the cause and effect producing the negative out come of society. |
| Gnaeus Pompeius Magnus, Pompey the Great, brought Rome to Judea to settle who was king and Pilate did. |
| Doctrines of men vs Doctrine of Jesus |
| Do you take care of the needy of your nation through Pure Religion or the covetous practices of the Pagans through benefactors who exercise authority. |
By the sea side
[1] And he began again to teach[1] by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
[2] And he taught them many things by parables, and said unto them in his doctrine,
Hearken the sower
[3] Hearken; Behold, there went out a sower to sow:
[4] And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
stony ground
[5] And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
Scorched no root
[6] But when the sun was up, it was scorched; and because it had no root, it withered away.
Among thorns
[7] And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
good ground
[8] And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
[9] And he said unto them, He that hath ears to hear, let him hear.
What means the parable
[10] And when he was alone, they that were about him with the twelve asked of him the parable.
Mysteries
[11] And 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:
[12] That 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.
How will ye know
[13] And he said unto them, Know ye not this parable? and how then will ye know all parables?
Sow right reason
[14] The sower soweth the word.[3]
Unreasonable hearts
[15] And these are they by the way side, where the word[3] is sown; but when they have heard, Satan cometh immediately, and taketh away the word[3] that was sown in their hearts.
Offended with no root
[16] And these are they likewise which are sown on stony ground; who, when they have heard the word[3], immediately receive it with gladness;
[17] And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake[3], immediately they are offended[7] .
Thorns and unfruitful distractions
[18] And these are they which are sown among thorns; such as hear the word[3],
[19] And the cares[12] of this world, and the deceitfulness[9] of riches[10], and the lusts of other things entering in, choke the word[3], and it becometh unfruitful.[11]
Good ground
[20] And these are they which are sown on good ground; such as hear the word[3], and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
[21] And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
[22] For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
[23] If any man have ears to hear, let him hear.
The measure you mete
[24] And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
[25] For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
Casting seeds
[26] And he said, So is the kingdom of God, as if a man should cast seed into the ground;
[27] And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.
[28] For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
[29] But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
[30] And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
[31] It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
[32] But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.
[33] And with many such parables spake he the word unto them, as they were able to hear it.
[34] But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
He departs by boat
[35] And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
[36] And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
[37] And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
[38] And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
Peace, be still
[39] And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
[40] And he said unto them, Why are ye so fearful? how is it that ye have no faith?
[41] And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
Mark | Mark 1 | Mark 2 | Mark 3 | Mark 4 | Mark 5 | Mark 6 | Mark 7 | Mark 8 | Mark 9 | Mark 10 | Mark 11 | Mark 12 | Mark 13 | Mark 14 | Mark 15 | Mark 16 |
Bible |
Bible Index |
Bible References |
Biblical bunch |
Sophistry |
Modern Christians |
Whosoever believeth |
Religion |
Bible_terms |
Early non Bible authors
Athenagoras of Athens | Methodius of Olympus | Theophilus or Ignatius of Antioch
Hippolytus of Rome | Justin the Martyr | Jerome | Augustine of Hippo |
Epistle of Mathetes | Gospel of James | The Gospel of Thomas |
Philo Judaeus or Philo of Alexandria and The Allegories of the Sacred Laws
Polybius | Plutarch | Seneca | Tacitus | Suetonius |
Marcus Tullius Cicero | Celsus | Diotrephes |
People in the Bible
Paul the Apostle |
Melchizedek |
Moses |
Cain |
Caesar |
Herod |
Jesus |
John the Baptist |
Matthew |
Mark |
Luke |
John |
Nimrod |
Abraham |
Essenes |
Pharisees |
Sadducees |
Zealots |
Julius Caesar | Augustus Caesar | Tiberius | Nero |
Historical People
Buddha |
Constantine |
Eusebius |
Ambrose |
Augustine of Canterbury |
Lady Godiva |
Vespian |
Diocletian |
Manichaeism |
John Wycliffe |
Religion |
Pure Religion |
Private welfare |
Fleeing Religion |
False religion |
Public religion |
Our Religion |
Christian conflict |
Corban |
Baptism |
Benefactors |
That Word |
Daily ministration |
Modern Christians |
Diocletianic Persecution |
Christians check list |
gods |
Judge not |
Judge |
Fathers |
Deist |
Damnable heresies |
Factions at the altar |
Pharisees |
Sadducees |
Zealot |
Essenes |
Levites |
Messianic Judaism |
Menahem the Essene |
Sanhedrin |
Altars |
Clay and Stone |
Red Heifer |
Golden calf |
Freewill offerings |
Religion |
Pure Religion |
Public religion |
Christian conflict |
Paganism |
Denominations |
Dispensationalism |
Benefactors |
Corban |
Daily ministration |
Calendars |
Cult |
Imperial Cult of Rome |
Guru theories| |
Covet |
Merchandise |
Mark of God |
Mark of Cain |
Mark of the Beast |
Nature of the Beast
Section 666 |
Benefactors |
Biting one another |
Cry out |
Worship |
Church |
Temples |
Religious Orders |
Priests |
Kings and priests |
Hear |
Bible Index |
Network |
- ↑ 1.0 1.1 1321 ~διδάσκω~ didasko \@did-as’-ko\@ a prolonged (causative) form of a primary verb dao (to learn); as a noun commonly tranlated "master" TDNT-2:135,161; {See TDNT 190} v AV-teach 93, taught + 2258 4; 97
- 1) to teach
- 1a) to hold discourse with others in order to instruct them, deliver didactic discourses
- 1b) to be a teacher
- 1c) to discharge the office of a teacher, conduct one’s self as a teacher
- 2) to teach one
- 2a) to impart instruction
- 2b) instill doctrine into one
- 2c) the thing taught or enjoined
- 2d) to explain or expound a thing
- 2f) to teach one something
- 1) to teach
- ↑ 1994 ἐπιστρέφω epistrepho [ep-ee-stref’-o] from 1909 and 4762 turn; v; TDNT-7:722,1093; [{See TDNT 752 }]
AV-turn 16, be converted 6, return 6, turn about 4, turn again 3, misc 4; 39
- 1) transitively
- 1a) to turn to
- 1a1) to the worship of the true God
- 1b) to cause to return, to bring back
- 1b1) to the love and obedience of God
- 1b2) to the love for the children
- 1b3) to love wisdom and righteousness
- 1a) to turn to
- 2) intransitively
- 2a) to turn to one’s self
- 2b) to turn one’s self about, turn back
- 2c) to return, turn back, come back
- 1) transitively
- ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3056 ~λόγος~ logos \@log’-os\@ from 3004; n m AV-word 218, saying 50, account 8, speech 8, Word (Christ) 7, thing 5, not tr 2, misc 32; 330
- 1) of speech
- 1a) a word, uttered by a living voice, embodies a conception or idea
- 2) its use as respect to the MIND alone
- 3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world’s life both physical and ethical, which for the procurement of man’s salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.
- 4487 ρημα rhema can mean word or saying.
- 1) of speech
- ↑ 4491. ριζα rhiza hrid’-zah; apparently a primary word; meaning both a "root" (literally or figuratively): — AV-root 17; 17
- 1 a root
- 2 that which like a root springs from a root, a sprout, shoot
- 3 metaph. offspring, progeny
- Often as a Metaphor see Matthew 3:10; Luke 3:9; Hebrews 12:15; etc. and seek to see and understand the legal charity of the welfare state and the Corban dependent upon the exercise of authority of Herod and the Pharisees which did not bear fruit.
- ↑ 2347 θλῖψις thlipsis [thlip’-sis] from 2346 thlibo to press (as grapes), press hard upon a metaphor; n f; TDNT-3:139,334; [{See TDNT 311 }] AV-tribulation 21, affliction 17, trouble 3, anguish 1, persecution 1, burdened 1, to be afflicted + 1519 1; 45
- 1) a pressing, pressing together, pressure
- 2) metaph. oppression, affliction, tribulation, distress, straits
- For Synonyms see entry 5907
- ↑ 1375. διωγμος diogmos dee-ogue-mos’; which occurs 10 times in 9 verses, from 1377 dioko pursue; persecution: — persecution.
- ↑ 7.0 7.1 4624 ~σκανδαλίζω~ skandalizo \@skan-dal-id’-zo\@ ("scandalize") from 4625 skandalon figuratively, cause of sin, derivative of kampto a snare; TDNT-7:339,1036; {See TDNT 715} v AV-offend 28, make to offend 2; 30
- 1) to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend
- 1a) to entice to sin
- 1b) to cause a person to begin to distrust and desert one whom he ought to trust and obey
- 1b1) to cause to fall away
- 1b2) to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority
- 1b3) to cause one to judge unfavourably or unjustly of another
- 1c) since one who stumbles or whose foot gets entangled feels annoyed
- 1c1) to cause one displeasure at a thing
- 1c2) to make indignant
- 1c3) to be displeased, indignant
- 1) to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend
- ↑ 173 ακανθα akantha ak’-an-thah; probably from the same as 188; a thorn: — thorn.
- 1 thorn, bramble
- 2 bush, brier, a thorny plant
- ↑ 9.0 9.1 539 ~ἀπάτη~ apate \@ap-at’-ay\@ from 538; TDNT-1:385,65; {See TDNT 82} n f AV-deceitfulness 3, deceitful 1, deceit 1, deceivableness 1, deceivings 1; 7
- 1) deceit, deceitfulness
- ↑ 10.0 10.1 4149 πλοῦτος ploutos [ploo’-tos] from the base of 4130; n m; TDNT-6:318,873; [{See TDNT 642 }] AV-riches 22; 22
- 1) riches, wealth
- 1a) abundance of external possessions
- 1b) fulness, abundance, plenitude
- 1c) a good i.e. that with which one is enrichedlink title
- 1) riches, wealth
- ↑ 11.0 11.1 Kingdom Taken
- Matthew 2:6 "And thou Bethlehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor(2233), that shall rule my people Israel."
- Matthew 9:16 "No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved." Jesus did not just reform the kingdom.
- Matthew 21:43 "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Jesus would take it as priest and king.
- Luke 13:9 "And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down." The Corbans of the world were covetous practices
- John 19:15...19 "But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar." The kingdom taken by the words of their own mouth.
- John 15:4 "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." The people must seek The Way.
- John 15:8 "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."
- Luke 12:32 "Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom."
- Luke 22:29 "And I appoint unto you a kingdom, as my Father hath appointed unto me;"
- Mark 15:26 And the superscription of his accusation was written over, THE KING OF THE JEWS."
- Acts 17:7 "Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus."
- 1 Peter 2:9 "But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:"
- See Taking and Giving the Kingdom
- ↑ 3308 μέριμνα merimna [mer’-im-nah] from 3307 (through the idea of distraction); n f; TDNT-4:589,584; [{See TDNT 482 }] AV-care 6; 6
- 1) care, anxiety