Exegetical and Hermeneutical Commentary of Mark 4:4
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.
4. by the way side ] i. e. on the hard footpath, or road, passing through the cultivated land.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 4:4-15
Some fell by the wayside, and the fowls of the air came and devoured it up.
Though men be outward hearers of the Word, and do also in some sort understand what is taught, yet if their hearts be so hardened in sin and through Satans temptations that they are not affected and moved by it, it can never profit them. As seed sown upon a beaten path or highway cannot sink into the earth by reason of the hardness of it, nor take root or fructify; so the doctrine of the Word being preached to those whose hearts are hardened in sin cannot enter into them, and therefore cannot profit them. If the seed of the Word be only sown in their outward ears and in their minds; if it lie above ground, i.e., if it swim and float aloft in their brain and understanding only, and do not enter and sink into their hearts; if their hearts be not affected to love and embrace it, as well as their understandings enlightened by it, it will never take root or bear fruit in them. (G. Petter.)
The character of inattentive hearers considered
1. These persons hear the Word. They are not deaf, and so utterly incapable of hearing. Nor are they determined that they will not hear (Jer 22:21).
2. They are only occasional hearers of the Word. They are, in regard of the assemblies where the gospel is preached, what the wayside is to the field where the seed is sown, ground without the inclosure, Or whereon the seed falls as it were accidentally or by chance. They come by constraint of conscience, or from curiosity.
3. They are not at all prepared for hearing the Word. The ground is beaten, and has received no cultivation.
4. That they hear in a heedless, desultory manner.
5. They remain grossly ignorant.
6. But some in this class do in a sense understand the Word, for the seed is said to be sown in their hearts. They understand speculatively.
7. It makes no abiding impression on the heart.
8. Our Lords account of the manner in which these impressions are effaced-the fowls of the air came, etc.
I. Who is this wicked one and why he is so called. From this short scriptural account of Satan it appears with what propriety he is here, and in many other passages, styled emphatically the wicked one. He is wicked himself in the highest degree, for as be exceeds all others in subtilty and power, so also in impiety and sin; a spirit the most proud, false, envious, turbulent, and malignant among all the various orders of fallen spirits. He, too, is the author of all wickedness, the contriver and promoter of every species of iniquity. Whence, the infinitely numerous evils that prevail in our world are called the works of the devil. Such is the character of this first apostate arch-angel, the grand, avowed enemy of God and man. And thus are we led to our second inquiry-
II. What is meant by his catching away the seed, and how is this done? For no more is meant by the influence which Satan is supposed in certain cases to exert over the mind, than what is similar to the influence which wicked men are acknowledged to have over others, to allure them by persuasions to sin, and to dissuade them by menaces from their duty. It cannot force them into sin against the consent of their will; or, in other words, so operate on their minds as to deprive them of that freedom which is necessary to constitute them accountable creatures. This mighty adversary watches his opportunity to prevent the salutary effect of the Word upon those that hear it. And considering what is the character of the sort of hearers we are here speaking of, it is not to be wondered at that he is permitted to catch away the seed sown in their hearts, or that he succeeds in the attempt. For if their motives in attending upon Divine service are base and unworthy, if they address themselves to the duties of religion without any previous preparation, how righteous is it in God to permit Satan to use every possible artifice to defeat the great and good ends to which religious instructions are directed!
1. Satan uses his utmost endeavours to divert mens attention from the Word while they are hearing it.
2. Satan uses every art to excite and inflame mens prejudices against the Word they hear.
3. Another artifice Satan uses to counteract the influence of Gods Word on mens hearts is to prevent their recollecting is after they have heard it. (S. Stennett, D. D.)
Wasted seed
We are taught to regard waste of all kinds as a great fault and sin. Wasted food, wasted money, wasted health, wasted time, wasted instruction, wasted opportunities of doing and receiving good; these, in their several ways, are all sins against God and our own souls. While we are young we are punished for them; when we are older we suffer for them; the consummation of them at last is the loss of the soul. But what I wish you to observe is that, sinful as waste of any kind is in us, there is in nature, in providence, in the spiritual world, a constant waste going on, suggesting much of anxious and painful wonder. (C. J. Vaughan, D. D.)
The plough needed
Nothing is needed but to plough it up. God drives a deep share through many a wayside heart, and the coulter of affliction breaks up many a spirit, that it may afterwards yield the peaceable fruit of righteousness. And if He does that for you, bless Him for His mercy; but do not wait, for you can get rid of all this insensibility by the simple effort of your own will. (Dr. McLaren.)
The devil is an inveterate enemy to the hearing of the Word, and to the fruit of it
He hinders men in sundry ways from profiting by the Word.
1. By keeping them from hearing it; stirring up occasions of worldly business or some other impediments on the Lords day to keep them away from church.
2. By keeping them from attending to it when they do hear it.
3. By blinding their minds that they may not understand it.
4. By labouring to hold them in infidelity that they may not believe and apply the Word to themselves.
5. By using means to thrust the Word heard out of their minds that they may not remember it.
6. By keeping them from yielding obedience to the Word. See from this what need we have to be watchful over ourselves and against Satan and his practices when we are to hear the Word. How needful to watch before we hear, that he may not lay blocks in our way to hinder us from hearing. How needful in time of hearing to watch against Satan, that he hinder not our attention by suggesting to us roving thoughts. How needful to pray to God not to suffer him to blind our minds or harden our hearts in unbelief, that we may not understand or believe the Word. How needful also to watch against Satan after we have heard, that he do not quickly thrust the Word out of our minds and memories. Look to these things therefore everyone that would profit by hearing. The more malicious and politic Satan is to hinder us from profiting, the more wise must we be and careful to disappoint him of his purpose. (G. Petter.)
The Satanic hindering of the Word of God
The Lord tells us that this indifference to the Word, by which it fails to convince and convert, is brought about, not through natural, but through supernatural, agency. An enemy does this. In our present fallen state he is able to summon up thoughts which may distract the attention from the thoughts which the life-giving Word suggests, and our evil will fails in with the thoughts which he instills. These thoughts may not always be evil by any means, but they do his work, for they distract the attention, and being far more in accordance with the bent of the evil heart the good thought is swallowed up, effaced, and forgotten. I think that no minister who comes closely into contact with the souls of men for their conversion, but must be aware that there is not only an evil principle at work in the heart, but an evil personal agency which is able to suggest doubts and interpose difficulties, and assist the soul in barring out the Word by placing all his cunning at the disposal of the evil will. Satan or his emissary, the evil spirit to whom he has committed the destruction of the mans soul, cometh immediately. (M. F. Sadler.)
The devil a great traveller
The devil is no idle spirit, but a walker and vagrant runagate walker, like Cain, that cannot rest in a place. I have heard of travellers that have seen many parts of the world, but never any perpetual peripatetic or universal walker but Satan, who hath travelled all coasts and corners of the earth, and would of heaven, too, if he might be admitted. He is not like St. Georges statue, ever on horseback and never riding, but, as if he were knight-marshal of the whole world, he is ever walking. His motion is circular, and his unwearied steps know no rest. He hath a large and endless circuit. His walk is a siege, that goes about the fort to find the weakest place as easiest for battery. His walks are the circumference, and man the centre. The motive, cause, and main intention of his journey is to win man. As he walks through the streets there he throws a short measure, a false balance, into a tradesmans shop. He steps into a drinking house and kindles a quarrel. He shoulders to the bar and pops in a forged evidence, a counterfeit seal. He dares enter the schools and commence schisms and contentions, nay, climb up into the pulpit and broach sects and divisions. He travels no ground but, like a stinking fox or dying oppressor, he leaves a scent behind him. (T. Adams.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. The fowls] , of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Lu 8:5.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
4. And it came to pass, as he sowed,some fell by the waysideby the side of the hard path throughthe field, where the soil was not broken up.
and the fowls ofthe air came and devoured it upNot only could theseed not get beneath the surface, but “it was trodden down”(Lu 8:5), and afterwards pickedup and devoured by the fowls. What means this? See on Mr4:15.
Second Case: THESTONY or rather, ROCKYGROUND. (Mar 4:5;Mar 4:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, as he sowed,…. Whilst he was preaching the, Gospel, casting about the precious seed of the word, he was laden with:
some fell by the way side; the common beaten path: the word was dispensed among some men comparable to it, on whom it lighted, but made no impression; there it lay, though not long, and was not inwardly received, and took no root, and consequently was of no effect:
and the fowls of the air came and devoured it up; the devils, who have their abode in the air, especially the prince of the posse of them; and the Syriac version reads it in the singular number, “and the fowl came”; that ravenous bird of prey, Satan, who goes about seeking what he may devour; and for this purpose attends where the word is preached, to hinder its usefulness as much as in him lies.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And it came to pass, as he sowed,” (kai egeneto en to speirein) “And it occurred, that as he sowed,” over a progressive period of time, while or as He broadcast, scattered the seed by hand, as a matter of course.
2) “Some fell by the way side,” (o men epsen para ten hodon) ”Some fell alongside the way,” no more than He could help, fell along the hedgerows, the beaten paths, the roadsides, on hard ground with untilled soil, visible to the birds.
3) “And the fowls of the air came and devoured it up.” (kai elthen ta peteina kai katephagen auto) “And the birds on the watch came as they wanted to and devoured it,” so that it was not productive, Mat 13:4. This seed represented the word of the kingdom, which the wicked one took away from the heart in which it was sown, Mat 13:19; Gen 15:11.
Fuente: Garner-Howes Baptist Commentary
“And it happened that, as he sowed, some seed fell by the wayside and the birds came and devoured it.”
In Palestine the fields were in narrow strips with pathways in between the strips, and these pathways would be hardened and trampled. They were rights of way (when the Apostles had walked through the cornfields in Mar 2:23 they had used such paths). As the sower took seed from his pouch and scattered it some would inevitably fall on such ground and be wasted, for there it could not take root and the birds were ever on the watch for such seed. The sight of them pecking away at the precious seed was a familiar one to His hearers. And as we have seen above it would be a reminder, to a people steeped in the Old Testament and later Jewish tradition, of the way in which birds could be seen as swooping down to seize the seed in a way that was reminiscent of the activities of the powers of evil and of demons, and even of Satan himself, especially in view of Jewish tradition where birds were commonly seen in that way (compare also Gen 15:11; Gen 40:17; Gen 40:19; Isa 18:5-6; Jer 7:33; Jer 12:9; Eze 39:4; Eze 39:17). We can especially compare here Rev 18:2, which echoes those traditions, where devils, unclean spirits and unclean birds are seen to be operating in parallel (compare Isa 13:21; Isa 34:11; Isa 34:14-15).
Fuente: Commentary Series on the Bible by Peter Pett
Mar 4:4. Fowls Or, Birds. The words , of the air, are not in most manuscripts.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Ver. 4. See Trapp on “ Mat 13:3 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 8. ] Matt. and Mark agree nearly verbally. In Mar 4:7 Mark adds , and in Mar 4:8 , . . On this latter, Meyer remarks, that the two present partt. are predicates of , which therefore must not be understood here of the fruit properly so called, the corns of wheat in the ears, but of the haulm, the first fruit of the successful seed. The corns first come in after .
Fuente: Henry Alford’s Greek Testament
it came to pass. A Hebraism,
as he sowed = in (Greek. in as in Mar 4:2) his sowing.
Fuente: Companion Bible Notes, Appendices and Graphics
4-8.] Matt. and Mark agree nearly verbally. In Mar 4:7 Mark adds , and in Mar 4:8, . . On this latter, Meyer remarks, that the two present partt. are predicates of , which therefore must not be understood here of the fruit properly so called, the corns of wheat in the ears, but of the haulm, the first fruit of the successful seed. The corns first come in after .
Fuente: The Greek Testament
Mar 4:15, Gen 15:11, Mat 13:4, Mat 13:19, Luk 8:5, Luk 8:12
Reciprocal: Mar 4:26 – as
Fuente: The Treasury of Scripture Knowledge
4
Seed was sown by hand only, in Bible times, and that would make it natural for it to fall into various places as the parable shows. Wayside was a beaten path where the ground was hard so that the seed could not find any opening to bury itself.
Fuente: Combined Bible Commentary
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.
[And some fell.] According to what falls. The Gloss there, “According to the measure which one sows.” And there the Gemarists speak of seed falling out of the hand; that is, that is cast out of the hand of the sower: and of seed falling from the oxen; that is, “that which is scattered and sown” by the sowing oxen. “For (as the Gloss speaks) sometimes they sow with the hand, and sometimes they put the seed into a cart full of holes, and drive the oxen upon the ploughed earth, and the seed falls through the holes.”
Fuente: Lightfoot Commentary Gospels
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision B.
PARABLE OF THE SOWER.
aMATT. XIII. 3-23; bMARK IV. 3-25; cLUKE VIII. 5-18.
aBehold, c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally “goes forth” to it]: b4 And it came to pass, as he sowed, some seed {aseeds} fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. {athem:} [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] b5 And other {aothers} fell upon the rocky places, con the rock; bwhere it {athey} bhad not much earth; and straightway it {athey} bsprang up, because it {athey} bhad no deepness of earth: 6 and when the sun was risen, it was {athey were} bscorched; and because it {athey} bhad no root, it {athey} withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] b7 And other {aothers} bfell among {aupon camidst} bthe thorns, and the thorns grew up, cwith it, band [329] choked it, {athem:} band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others {cother} bfell into {aupon} bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. {asome a hundredfold, some sixty, some thirty.} [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] cAs he said these things, he cried [a method of emphasis rarely employed by Jesus], b9 And he said, a9 He that {bWho} hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] 10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.] 11 And he answered and said unto them, Unto you is given to know the mysteries {bis given the mystery} aof the kingdom of heaven, {bof God:} abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know ( 1Co 2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word “mystery” in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation– Col 1:26, 1Ti 3:16, Mat 11:25, Mat 11:26, Rev 17:5, Dan 2:47.] a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] 13 Therefore speak I to them in parables: b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; {cthat seeing they may not see, and hearing they may not understand.} abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them. a14 And unto them is fulfilled the prophecy of Isaiah [ Isa 6:9, Isa 6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people’s heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat 13:12. The people saw Christ’s miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah’s teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] 16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah’s ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come– 1Pe 1:10-12.] b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] a18 Hear then ye the parable of the sower. c11 Now the parable is this: The seed is the word of [332] God. b14 The sower soweth the word. 15 And these {cthose} bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved. a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God’s word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher’s voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] b16 And these {cthose} bin like manner are they that are sown upon the rocky places, {crock} bwho, when they have heard the word, straightway receive it {cthe word} with joy; b17 and they {cthese} bhave no root in themselves, but endure {cwho believe} for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away. a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] b18 And others are they that are sown {cwhich fell} among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] b20 And those are they that were sown upon {c15 And that in} the good ground; these are such as in an honest and good heart, having heard {bhear} cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold. a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first ( Act 18:17). Peter and Mark for a time exemplified the second ( Mar 14:66-72, Act 12:25, Act 13:13, Act 15:37-39). The rich ruler and Demas represent the third ( Mat 19:22, 2Ti 4:10), as does also Judas Iscariot. Cornelius and the Berans ( Act 10:33, Act 17:11) show us examples of the fourth.] b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand? c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat 5:15. See page 235.] b22 For there is nothing hid, save that it should be manifested; {cthat shall not be made manifest;} bneither was anything made secret, but that it should come to light. {cthat shall not be known and come to light.} b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord’s design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] 24 And he said unto them, cTake heed therefore how {bwhat} ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever {bhe that} hath, to him shall be given: cand whosoever {bhe that} hath not, from him shall be taken away even that which he hath. {cwhich he thinketh he hath.} [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear–things carnal or spiritual–and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]
[FFG 329-336]