For vv. 1-12, see notes in Matt. 13:1-15.

See note Mark 1:21². So for taught in the next verse.

Signifying the Slave-Savior (Matt. 13:37), who was the Son of God coming to sow Himself as the seed of life (see note Mark 4:26^3b) in His word (v. 14) into men's hearts that He might grow and live in them and be expressed from within them.

This sowing was the Slave-Savior's proclaiming of the gospel of God, which brought in the kingdom of God (Mark 1:14-15). It was, as in v. 26, the sowing of the seed of life in the word (v. 14) spoken by the Slave-Savior, indicating that His gospel service was to sow the divine life into the people whom He served. The growth of this life depends on the condition of the ones served, and its issue differs according to their various conditions, as portrayed in this parable.

God's economy concerning His kingdom was a hidden mystery, which has been unveiled to the Slave-Savior's disciples. Yet since the nature and character of the kingdom of God are wholly divine, and the elements through which it is brought forth are the divine life and the divine light (see note Mark 4:3^1a, note Mark 4:26^1a, and note Mark 4:21^1a) the kingdom of God, especially in its reality as the genuine church in this age (Rom. 14:17), is still entirely a mystery to the natural man. Divine revelation is required to understand it.

Or, are done, become.

The first know here denotes the inward, subjective understanding; the second denotes the outward, objective knowledge.

The first know here denotes the inward, subjective understanding; the second denotes the outward, objective knowledge.

The lamp here, which shines light, indicates that the Slave-Savior's gospel service not only sows life into the people whom He serves but also brings light to them. Hence, such a divine service issues in the believers as luminaries (Phil. 2:15) and the churches as lampstands (Rev. 1:20) that shine as His testimony in this dark age and consummate in the New Jerusalem, which has the outstanding characteristics of life and light (Rev. 22:1-2; 21:11, 23-24).

See note Matt. 5:15¹.

See note Matt. 5:15^2b.

In Matt. 7:2 and Luke 6:38 this word is applied to the way we treat others. Here it is applied to the way we hear the word of the Lord. The measure that can be given to us by the Lord depends on the measure of our hearing. As much as we can hear, that much He will give.

The word here, as in Matt. 13:10-13 and Luke 8:18, is concerned with how we hear the word of the Lord.

The kingdom of God is the reality of the church, which is brought forth by the resurrection life of Christ through the gospel (1 Cor. 4:15). Regeneration is the entrance to the kingdom (John 3:5), and the growth of the divine life within the believers is the kingdom's development (2 Pet. 1:3-11). See note Mark 1:15^1b.

The Slave-Savior as the sower. See note Mark 4:3^1a.

The seed of the divine life (1 John 3:9; 1 Pet. 1:23) sown into the Slave-Savior's believers, indicating that the kingdom of God, which is the issue and goal of the Slave-Savior's gospel, and the church in this age (Rom. 14:17) are a matter of life, the life of God, which sprouts, grows, bears fruit, matures, and produces a harvest; they are not a matter of lifeless organization produced through man's wisdom and ability. The apostles' words in 1 Cor. 3:6-9 and Rev. 14:4, 15-16 confirm this.

The words sleeps and rises night and day and how, he does not know should not be applied to the Slave-Savior. This verse illustrates the spontaneity of the growth of the seed (cf. v. 28).

I.e., grows.

I.e., the good earth (v. 8), signifying the good heart that was created by God (Gen. 1:31) so that His divine life can grow in man. Such a good heart works together with the seed of the divine life sown into it, allowing the seed to grow and bear fruit spontaneously for the expression of God. The word here enables us to have faith in this spontaneity. Thus, here, in contrast to Matt. 13:24-30, tares are not mentioned, on the negative side.

Or, spontaneously.

Signifying the angels sent by the Lord to reap the harvest (Rev. 14:16; Matt. 13:39).

For vv. 30-32, see notes in Matt. 13:31-32.

Some MSS read, compare.

What is signified by the seed in v. 3 and v. 26 and the lamp in v. 21 discloses the nature and inward reality of the kingdom of God; whereas what is signified by the mustard seed's becoming great, contrary to its kind, and the birds' roosting under its shade speaks of the corruption and outward appearance of the kingdom of God.

These parables display the Slave-Savior's divine wisdom and knowledge (Matt. 13:34-35).

For vv. 36-41, see notes in Matt. 8:23-27.

The Slave-Savior was sleeping and resting in the boat, which was being beaten by the windstorm, while the disciples were threatened by the storm. This indicates that He was above the threatening windstorm and was not bothered by it. As long as the disciples had Him with them in their boat, they should, by faith in Him (v. 40), have shared His rest and enjoyed His peace.

While the disciples were following Him, the Slave-Savior, as a man with divine authority, controlled the storm that threatened them.

This not only displayed the Slave-Savior's divine authority but also testified that He was the very Creator of the universe (Gen. 1:9; Job 38:8-11). He is the Creator, the One who has the authority!