Bible Commentaries

Sat in the sea (καθησθα εν τη θαλασση). In the boat, of course, which was in the sea. He first sat by the beach (Matthew 13:1) and then a very great multitude (οχλος πλειστος) made him enter a boat in which he sat and taught. It was a common experience now to teach the crowds on the beach (Mark 2:1; Mark 2:13; Mark 3:7-9). There is gathered (συναγετα). Graphic pictorial present again. See the crowds pressing Jesus into the sea.

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He taught them (εδιδασκεν αυτους). Imperfect tense describing it as going on. In parables (εν παραβολαις). As in Mark 3:23, only here more extended parables. See on Mark 4:13 for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in Mark 4:21 and Luke 8:16 (both Sower and the Lamp in Luke), one alone in Mark 4:26-29 (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in Mark 4:1-34 (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (Mark 4:34) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew 13:34) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: Hearken (Ακουετε). It is significant that even Jesus had to ask people to listen when he spoke. See also verse Mark 4:9.

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Choked (συνεπνιξαν). Πνιγω means to strangle, throttle. Mark has the compounded form with συν-, squeezed together. Matthew 13:7 has απεπνιξαν, choked off . Yielded no fruit (καρπον ουκ εδωκαν). In Mark alone. Barren in results.

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Growing up and increasing (αναβαινοντα κα αυξανομενα). In Mark alone. A vivid detail enlarging on the continued growth implied in the imperfect "yielded fruit" (εδιδου καρπον). It kept on yielding as it grew. Fruit is what matters.

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When he was alone (οτε εγενετο κατα μονας). Only in Mark. Vivid recollection of Peter. Mark has also "they that were about him with the twelve" (ο περ αυτον συν τοις δωδεκα), Matthew and Luke simply "the disciples." They did not want the multitude to see that they did not understand the teaching of Jesus.

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Unto you is given the mystery of the kingdom of God (Hυμιν το μυστηριον δεδοτα της βασιλειας του θεου). See on Matthew 13:11 for word μυστηριον. Here (Mark 4:11; Matthew 13:11; Luke 8:10) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word to know (γνωνα), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. But unto them that are without (εκεινοις δε τοις εξω). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Luke 8:10 has "to the rest" (τοις λοιποις), Matthew 13:11 simply "to them" (εκεινοις). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. That (ινα). Mark has the construction of the Hebrew "lest" of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal οτ with the indicative following the LXX. See on Matthew 13:13 for the so-called causal use of ινα. Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα is given the causative use of οτ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.

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Lest haply they should turn again, and it should be forgiven them (μηποτε επιστρεψωσιν κα αφεθη αυτοις). Luke does not have these difficult words that seem in Isaiah to have an ironical turn, though Matthew 13:15 does retain them even after using οτ for the first part of the quotation. There is no way to make μηποτε in Mark 4:12 and Matthew 13:15 have a causal sense. It is the purpose of condemnation for wilful blindness and rejection such as suits the Pharisees after their blasphemous accusation against Jesus. Bengel says: iam ante non videbant, nunc accedit iudicium divinum. Jesus is pronouncing their doom in the language of Isaiah. It sounds like the dirge of the damned.

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Know ye not this parable? (ουκ οιδατε την παραβολην ταυτεν;). They had asked Jesus his reasons for using parables. This question implies surprise at their dulness though initiated into the secret of God's Kingdom. Incapacity to comprehend this parable of the sower raises doubt about all the others on this day and at all times.

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