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Mar_4:10-20. See on Mat_13:10-23. Comp. Luk_8:9-15.
καταμόνας ] therefore, according to Mark, no longer in the ship, Mar_4:1.
οἱ περὶ αὐτόν ] they who besides and next after the Twelve were the more confidential disciples of Jesus. A more precise definition than in Matthew and Luke. Of the Seventy (Euthymius Zigabenus) Mark has no mention. We may add that Matthew could not have better made use of the expression οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα . (Holtzmann, who therefore pronounces it not to belong to the primitive-Mark), nor could he not use it at all (Weiss in the Zeitschr. f. D. Theol. 1864, p. 86 f.). He has only changed the detailed description of Mark into the usual expression, and he goes to work in general less accurately in delineating the situation.
τὰς παραβ .] see Mar_4:2.
Mar_4:11. δέδοται ] of the spiritual giving brought about by making them capable of knowing; hence γνῶναι , (which here is spurious) in Matthew and Luke.
τοῖς ἔξω ] that is, to those who are outside of our circle, to the people. The sense of οἱ ἔξω is always determined by the contrast to it. In the Epistles it is the non-Christians (1Co_5:12 f.; Col_4:5; 1Th_4:12; 1Ti_3:7). We are the less entitled to discover here, with de Wette, an unsuitable ὕστερον πρότερον of expression, seeing that the expression in itself so relative does not even in the Talmud denote always the non-Jews (Schoettgen, ad 1Co_5:12 f.), but also those who do not profess the doctrine of the äëîéí —the äéöåðéí ; see Lightfoot, p. 609.
ἐν παραβ . τὰ πάντα γίνεται ] ἐν παραβ . has the emphasis: in parables the whole is imparted to them, so that there is not communicated to them in addition the abstract doctrine itself. All that is delivered to them of the mystery of the Messiah’s kingdom—that is, of the divine counsel concerning it, which was first unveiled in the gospel—is conveyed to them under a veil of parable, and not otherwise. On γίνεται , comp. Herod. ix. 46: ἡμῖν οἱ λόγοι γεγόνασι , Thucyd. v. 111, al.
Mar_4:12. ἵνα ] not: ita ut, as Wolf, Bengel, Rosenmüller, Kuinoel, and others would have it, but, as it always is (comp. on Mat_1:22), a pure particle of design. The unbelieving people are, by the very fact that the communications of the mystery of the Messiah’s kingdom are made to them in parables and not otherwise, intended not to attain to insight into this mystery, and thereby to conversion and forgiveness. This idea of the divine Nemesis is expressed under a remembrance of Isa_6:9-10, which prophetic passage appears in Matthew (less originally) as a formal citation by Jesus, and in an altered significance of bearing attended by a weakening of its teleological point. Baur, indeed, finds the aim expressed in Mark (for it is in nowise to be explained away) absolutely inconceivable; but it is to be conceived of as a mediate, not as a final, aim—a “judicium divinum” (Bengel), which has a paedagogic purpose.
Mar_4:13. After Jesus, Mar_4:11-12, has expressed the right of His disciples to learn, not merely, like the unbelieving multitude, the parables themselves, but also their meaning—the μυστήριον contained in them—and has thus acknowledged their question in Mar_4:10 as justified, He addresses Himself now, with a new commencement of His discourse ( καὶ λέγει αὐτοῖς , comp. Mar_4:21; Mar_4:24; Mar_4:26; Mar_4:30; Mar_4:35), to the purpose of answering that question, and that with reference to the particular concrete parable, Mar_4:3 ff. To this parable, which is conceived as having suggested the general question of Mar_4:10 (hence τ . παραβολὴν ταύτην ), He confines Himself, and introduces the exposition to be given with the words: Know ye not this parable, and how shall ye (in general) understand all parables? These words are merely intended to lead back in a lively manner, after the digression of Mar_4:11-12, to the point of the question at Mar_4:10, the reply to which then begins at Mar_4:14 with respect to that special parable. A reproach is by some found in the words (since unto you it is given, etc., Mar_4:11, it surprises me, that ye know not, etc.). See Fritzsche and de Wette, the latter accusing Mark of placing quite inappropriately in the mouth of Jesus an unseasonable reproach. But Mark himself pronounces decisively against the entire supposition of this connection by his καὶ λέγει αὐτοῖς , whereby he separates the discourse of Mar_4:13 from what has gone before. If the assumed connection were correct, Mark must have omitted this introduction of a new portion of discourse, and instead of οὐκ οἴδατε must have used perhaps καὶ ὑμεῖς οὐκ οἴδατε , or some similar link of connection with what precedes. Moreover, Mar_4:13 is to be read as one question (comp. Lachmann and Tischendorf), and in such a way that καὶ πῶς κ . τ . λ . still depends on οὐκ οἴδατε (comp. Ewald); not, as Fritzsche would have it, in such a way that καί indicates the consequence, and there would result the meaning: “Ye understand not this parable, and are ye to understand all parables?” But this would rather result in the meaning: Ye understand not this parable; how is it, consequently, possible that ye shall understand all parables? And this would be a strange and unmeaning, because altogether self-evident consequence. Usually Mar_4:13 is divided into two questions (so, too, de Wette), and πάσας is taken as equivalent to: all the rest; but this is done quite without warrant, since the idea of λοιπάς would be precisely the point in virtue of the contrast which is assumed.
γνώσεσθε ] future, because the disciples were not aware how they should attain to the understanding of the whole of the parables partly delivered already (Mar_4:2), partly still to be delivered in time to come.
The following interpretation of the parable, Mar_4:14-20, is “so vivid, rich, and peculiar, that there is good reason for finding in it words of Christ Himself,” Ewald.
Mar_4:15. Observe the difference between the local ὅπον and the temporal ὅταν , in connection with which καί is not adversative (Kuinoel, de Wette), but the simple conjunctive and: The following are those (who are sown) by the way-side: then, when the teaching is sown and they shall have heard, cometh straightway Satan, etc.
Mar_4:16. ὁμοίως ] in like manner, after an analogous figurative reference, in symmetrical further interpretation of the parable. Translate: And the following are in like manner those who are sown on the stony ground: (namely) those who, when they shall have heard the word, immediately receive it with joy; and they have not root in themselves, etc. It is more in keeping with the simplicity and vividness of the discourse not to take the καὶ οὐκ ἔχουσι along with οἵ .
Mar_4:18 f. And there are others, who are sown among the thorns; these are they who, etc. If ἀκούοντες be read,—which, however, would arise more easily from the similar parallel of Matthew than ἀκούσαντες (B C D L Δ à , Tisch.) from the dissimilar one of Luke,—the course of events is set forth from the outset, whereas ἀκούσαντες sets it forth from the standpoint of the result (they have heard, and, etc.).
τὰ λοιπά ] besides riches: sensual pleasure, honour, etc.
εἰσπορ .] namely, into that place whither the word that is heard has penetrated, into the heart. The expression does not quite fit into the parable itself; but this does not point to less of originality (Weiss). De Wette wrongly observes that εἰσπορ . is probably an erroneous explanation of the πορευόμενοι in Luke.
Mar_4:20. ἐν (not ἕν ; see the critical remarks on Mar_4:8) τριάκοντα κ . τ . λ . is, it is true, so far out of keeping, that by retaining the numbers the discourse falls back from the interpretation into the figure; but the very repetition of the striking closing words of the parable, in which only the preposition is here accidentally changed, betokens the set purpose of solemn emphasis.