collapse all  

Text -- Mark 4:11 (NET)

Strongs On/Off
Context
4:11 He said to them, “The secret of the kingdom of God has been given to you. But to those outside, everything is in parables,
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Word of God | Wicked | Sower | Sermon | Salvation | Parable | Mysteries | Minister | MYSTERY | MARK, THE GOSPEL ACCORDING TO, 1 | Kingdom of God | Jesus, The Christ | JESUS CHRIST, 4C1 | Blindness | Apostasy | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 4:11 - -- Unto you is given the mystery of the kingdom of God ( Humin to mustērion dedotai tēs basileias tou theou ). See notes on Mat 13:11 for word muste...

Unto you is given the mystery of the kingdom of God ( Humin to mustērion dedotai tēs basileias tou theou ).

See notes on Mat 13:11 for word mustērion . Here (Mar 4:11; Mat 13:11; Luk 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 (gnōnai ), 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.

Robertson: Mar 4:11 - -- But unto them that are without ( ekeinois de tois exō ). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the sc...

But unto them that are without ( ekeinois de tois exō ).

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. Luk 8:10 has "to the rest"(tois loipois ), Mat 13:11 simply "to them"(ekeinois ). 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.

Robertson: Mar 4:11 - -- That ( hina ). Mark has the construction of the Hebrew "lest"of Isa 6:9. with the subjunctive and so Luk 8:10, while Mat 13:13 uses causal hoti wit...

That ( hina ).

Mark has the construction of the Hebrew "lest"of Isa 6:9. with the subjunctive and so Luk 8:10, while Mat 13:13 uses causal hoti with the indicative following the lxx. See notes on Mat 13:13 for the so-called causal use of hina . Gould on Mar 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 hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If hina is given the causative use of hoti 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.

Vincent: Mar 4:11 - -- Unto them that are without ( ἐκείνοις τοῖς ἔξω ) The two latter words are peculiar to Mark. The phrase means those outs...

Unto them that are without ( ἐκείνοις τοῖς ἔξω )

The two latter words are peculiar to Mark. The phrase means those outside of our circle. Its sense is always determined by the contrast to it. Thus, 1Co 5:12, 1Co 5:13, it is non-Christians in contrast with me. Col 4:5, Christians contrasted with people of the world. Compare 1Th 4:12; 1Ti 3:7. Matthew (Mat 13:11), with less precision, uses simply ἐκείνοις (to them), the pronoun of remote reference. Luk 8:10, τοῖς λοιποῖς ( to the rest ) .

Wesley: Mar 4:11 - -- So the Jews termed the heathens: so our Lord terms all obstinate unbelievers: for they shall not enter into his kingdom: they shall abide in outer dar...

So the Jews termed the heathens: so our Lord terms all obstinate unbelievers: for they shall not enter into his kingdom: they shall abide in outer darkness.

JFB: Mar 4:11-12 - -- See on Mat 13:10-17.

See on Mat 13:10-17.

Clarke: Mar 4:11 - -- Unto you it is given to know - Γνωναι, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word m...

Unto you it is given to know - Γνωναι, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus: - To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum . I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of Mat 13:58.

TSK: Mar 4:11 - -- Unto you : Mat 11:25, Mat 13:11, Mat 13:12, Mat 13:16, Mat 16:17; Luk 8:10, Luk 10:21-24; 1Co 4:7; 2Co 4:6; Eph 1:9, Eph 2:4-10; Tit 3:3-7; Jam 1:16-1...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 4:10-13 - -- See the notes at Mat 13:10-17. On Mar 4:12, see the notes at Joh 12:39-40. When he was alone - That is, separate from the multitude. When he w...

See the notes at Mat 13:10-17. On Mar 4:12, see the notes at Joh 12:39-40.

When he was alone - That is, separate from the multitude. When he withdrew from the multitude a few followed him for the purpose of more instruction.

Mar 4:13

Know ye not this parable? - This which is so plain and obvious.

How then will ye know all parables? - Those which are more difficult and obscure. As they were themselves to be "teachers,"it was important that they should be acquainted with the whole system of religion - of much more importance for them at that time than for the mass of the people.

Poole: Mar 4:3-20 - -- Ver. 3-20. See Poole on "Mat 13:1" , and following verses to Mat 13:23 . The parable is recorded both by Matthew, Mark, and Luke, and is of excellen...

Ver. 3-20. See Poole on "Mat 13:1" , and following verses to Mat 13:23 . The parable is recorded both by Matthew, Mark, and Luke, and is of excellent use:

1. To show the excellency of the word of God, which is here (as in other places) called the word it is the seed of God, the good seed: and the excellency of the ordinance of preaching, for that is the seed sown.

2. To show us the different effect of the word preached from moral discourses and philosophical disputes, from which can be expected no fruit; but where the sower soweth the word, there is yet a very different effect. Some bring forth the fruit of faith and holiness, and the abiding fruit of it, though in different degrees. But many, yea the most of those that hear it, either bring forth no fruit, or no abiding fruit, which is indeed no true fruit. The causes of this are, some men’ s perfunctory and careless hearing, never regarding to meditate on it, apply it to their own souls, or to hide it in their memories. Others not suffering it to sink into their hearts, and to take root in them, though it may at present a little affect them, and make them matter of discourse. Other men’ s thoughts being taken up with business, and the care of this world, and their hearts filled with the love of the things of this life, which they cannot part with when trouble and persecution for the owning and profession of the gospel ariseth.

3. It likewise teacheth us a sure note of unprofitable hearers of the word, as also of those whom the word is likely to profit, and have any good and saving effect upon. The former hear, but never regard whether they understand what they hear, yea or no. The others are not satisfied with hearing unless they understand; for those who went to him to know the parable, were not the twelve only, (who are often called his disciples emphatically), but those others that were about him, to whom it was

given to know the mystery of the kingdom of God

4. The most of our Saviour’ s hearers were doubtless members of the Jewish church, yet our Saviour, Mar 4:11 , styles the most of them those that are without; which teacheth us that not only such as are out of the pale of the church, but those also who are out of the degree of election, those to whom it is not given to know the mysteries of the kingdom of God, are in Christ’ s account without. For other things concerning this parable, they are fully spoken to in our notes;

See Poole on "Mat 13:1" , and following verses to Mat 13:23 .

Lightfoot: Mar 4:11 - -- 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 ...

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:   

[Unto them that are without.] Those without; in Jewish speech, were the Gentiles; a phrase taken hence, that they called all lands and countries besides their own without the land. Would you have an exact instance of this distinction? "A tree, half of which grows within the land of Israel, and half without the land, the fruits of it which are to be tithed, and the common fruits are confounded: they are the words of Rabba. But Rabban Simeon Ben Gamaliel saith, 'That part which grows within the place, that is bound to tithing" [that is, within the land of Israel], "is to be tithed: that which grows in the place free from tithing" (that is, without the land) "is free.' " The Gloss is, "For if the roots of the tree are without the land, it is free, although the tree itself extends itself sixteen cubits within the land."  

Hence books that are without; are heathen books: extraneous books of Greek wisdom.  

This is the common signification of the phrase. And, certainly it foretells dreadful things, when our blessed Saviour stigmatizeth the Jewish nation with that very name that they were wont to call the heathens by.  

The word those without; occurs also in the Talmudists, when it signifies the Jews themselves; that is, some of the Jewish nation. Here the Karaites; who rejected traditions, there those without; are opposed to the wise men; "He that puts his phylacteries on his forehead, or in the palm of his hand, behold! he follows the custom of the Karaites. And he that overlays one of them with gold, and puts it upon his garment which is at his hand, behold! he follows the custom of those that are without." Where the Gloss, " those without are men who follow their own will, and not the judgment of the wise men." They are supposed to wear phylacteries, and to be Jews; but when they do according to their pleasure, and despise the rules of the wise men, they are esteemed as those that are without; or heathens. So was the whole Jewish nation according to Christ's censure, which despised the evangelical wisdom.  

[All things are done in parables.] I. How much is the Jewish nation deceived concerning the times of the Messias! They think his forerunner Elias will explain all difficulties, resolve scruples, and will render all things plain; so that when the Messias shall come after him, there shall be nothing obscure or dark in the law and in religion. Hence these expressions, and the like to them: "One found a bill of contracts in his keeping, and knew not what it meant, Let it be laid up till Elias shall come." And more in the same tract, concerning things found, when it is not known to whom they are to be restored, "Let them be laid up till Elias come." " That passage; (Eze 14:18;19 where a burnt offering is called a sacrifice for sin) Elias will unfold." Infinite examples of that sort occur.  

II. How those words have wracked interpreters, "Is a candle put under a bushel," etc.; and, "There is nothing hidden," etc.: you may see also without a candle. A very easy sense of them is gathered from the context. When Christ speaks in parables, "A light is put under a bushel": but "the light (saith he) is not come for this end," that it should be so hidden; nor, indeed, were it fit so to hide it, but that the divine justice would have it so, that they who will not see the light should not enjoy the light. But "there is nothing hid" which shall not be made manifest by the brightness of the doctrine of the gospel, so there be eyes that do not refuse the light, nor voluntarily become purblind. Therefore, take you heed how you hear, lest ye be like them, and divine justice mete to you by the same measure as is measured to them; namely, that they shall never hear, because they will not hear.

Haydock: Mar 4:11 - -- Such as are out of the Church, though they both hear and read, they cannot understand. (Ven. Bede, in Chap. iv, Mark.)

Such as are out of the Church, though they both hear and read, they cannot understand. (Ven. Bede, in Chap. iv, Mark.)

Gill: Mar 4:11 - -- And he said unto them,.... His disciples; unto you it is given to know the mystery of the kingdom of God; or the mysteries of the kingdom of heaven...

And he said unto them,.... His disciples;

unto you it is given to know the mystery of the kingdom of God; or the mysteries of the kingdom of heaven, the secrets of the Gospel dispensation, the mysterious doctrines of grace; See Gill on Mat 13:11,

but unto them that are without; "to strangers", as the Syriac and Arabic versions render it, who were not the disciples of Christ, nor admitted to any intimacy with him; who came only to amuse themselves with the sight of his person and miracles:

all these things are done in parables; are wrapped up in dark sayings, and figurative expressions, the sound of which they heard, and might be pleased with the pretty similes made use of, but understood not the spiritual meaning of them.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Mar 4:11 This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

Geneva Bible: Mar 4:11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are ( e ) without, all [these] things are do...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Mar 4:1-41 - --1 The parable of the sower,14 and the meaning thereof.21 We must communicate the light of our knowledge to others.26 The parable of the seed growing s...

Maclaren: Mar 4:10-20 - --Four Soils For One Seed And when He was alone, they that were about Him with the twelve asked of Him the parable. 11. And He said unto them, Unto you...

MHCC: Mar 4:1-20 - --This parable contained instruction so important, that all capable of hearing were bound to attend to it. There are many things we are concerned to kno...

Matthew Henry: Mar 4:1-20 - -- The foregoing chapter began with Christ's entering into the synagogue (Mar 4:1); this chapter begins with Christ's teaching again by the sea side...

Barclay: Mar 4:10-12 - --This has always been one of the most difficult passages in all the gospels. The King James Version speaks of the mystery of the Kingdom of God. This...

Constable: Mar 3:7--6:7 - --III. The Servant's later Galilean ministry 3:7--6:6a There are some structural similarities between 1:14-3:6 and...

Constable: Mar 3:20--4:35 - --B. The increasing rejection of Jesus and its result 3:20-4:34 As Jesus' ministry expanded, so did reject...

Constable: Mar 4:1-34 - --2. Jesus' teaching in parables 4:1-34 This is the first of three extended teaching sessions that...

Constable: Mar 4:10-29 - --Jesus' explanations to His disciples 4:10-29 This section of Mark's account records Jesu...

Constable: Mar 4:10-12 - --The purpose of the parables 4:10-12 (cf. Matt. 13:10-17; Luke 8:9-10) 4:10 Mark alone noted that those who asked Jesus to explain the parables include...

College: Mar 4:1-41 - --MARK 4 C. JESUS TEACHES IN PARABLES (4:1-34) There are two chapters in Mark that focus on Jesus' teaching. Chapter 13 contains his private teaching ...

McGarvey: Mar 4:4-25 - -- 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 VI...

Lapide: Mar 4:1-41 - --CHAPTER 4 1 The parable of the sower, 14 and the meaning thereof. 21 We must communicate the light of our knowledge to others. 26 The parable ...

expand all
Introduction / Outline

Robertson: Mark (Book Introduction) THE GOSPEL ACCORDING TO MARK By Way of Introduction One of the clearest results of modern critical study of the Gospels is the early date of Mark...

JFB: Mark (Book Introduction) THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "Jo...

JFB: Mark (Outline) THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SI...

TSK: Mark 4 (Chapter Introduction) Overview Mar 4:1, The parable of the sower, Mar 4:14. and the meaning thereof; Mar 4:21, We must communicate the light of our knowledge to others;...

Poole: Mark 4 (Chapter Introduction) CHAPTER 4

MHCC: Mark (Book Introduction) Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostle...

MHCC: Mark 4 (Chapter Introduction) (v. 1-20) The parable of the sower. (Mar 4:21-34) Other parables. (Mar 4:35-41) Christ stills the tempest.

Matthew Henry: Mark (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Mark We have heard the evidence given in by the first witness to the doctri...

Matthew Henry: Mark 4 (Chapter Introduction) In this chapter, we have, I. The parable of the seed, and the four sorts of ground (Mar 4:1-9), with the exposition of it (Mar 4:10-20), and the a...

Barclay: Mark (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK The Synoptic Gospels The first three gospels, Matthew, Mark and Luke, are always known as the s...

Barclay: Mark 4 (Chapter Introduction) Teaching In Parables (Mar_4:1-2) From Earth To Heaven (Mar_4:3-9) The Mystery Of The Kingdom (Mar_4:10-12) The Harvest Is Sure (Mar_4:13-20) The ...

Constable: Mark (Book Introduction) Introduction Writer The writer did not identify himself as the writer anywhere in this...

Constable: Mark (Outline) Outline I. Introduction 1:1-13 A. The title of the book 1:1 B. Jesus' pr...

Constable: Mark Mark Bibliography Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965. Alexa...

Haydock: Mark (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MARK. INTRODUCTION. St. Mark, who wrote this Gospel, is called by St. Augustine, the abridge...

Gill: Mark (Book Introduction) INTRODUCTION TO MARK This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and su...

College: Mark (Book Introduction) FOREWORD No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a...

College: Mark (Outline) OUTLINE I. INTRODUCTION - Mark 1:1-15 A. The Beginning of the Gospel - 1:1-8 B. John Baptizes Jesus - 1:9-11 C. Temptation in the Wildernes...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #16: Chapter View to explore chapters; Verse View for analyzing verses; Passage View for displaying list of verses. [ALL]
created in 0.11 seconds
powered by
bible.org - YLSA