Mark 4:11

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 know; and if we understand not the plain truths of the gospel, how shall we learn those more difficult! It will help us to value the privileges we enjoy as disciples of Christ, if we seriously consider the deplorable state of all who have not such privileges. In the great field of the church, the word of God is dispensed to all. Of the many that hear the word of the gospel, but few receive it, so as to bring forth fruit. Many are much affected with the word for the present, who yet receive no abiding benefit. The word does not leave abiding impressions upon the minds of men, because their hearts are not duly disposed to receive it. The devil is very busy about careless hearers, as the fowls of the air go about the seed that lies above ground. Many continue in a barren, false profession, and go down to hell. Impressions that are not deep, will not last. Many do not mind heart-work, without which religion is nothing. Others are hindered from profiting by the word of God, by abundance of the world. And those who have but little of the world, may yet be ruined by indulging the body. God expects and requires fruit from those who enjoy the gospel, a temper of mind and Christian graces daily exercised, Christian duties duly performed.

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, 1 Corinthians 5:12, 1 Corinthians 5:13, it is non-Christians in contrast with me. Colossians 4:5, Christians contrasted with people of the world. Compare 1 Thessalonians 4:12; 1 Timothy 3:7. Matthew (Matthew 13:11), with less precision, uses simply ἐκείνοις (to them), the pronoun of remote reference. Luke 8:10, τοῖς λοιποῖς (to the rest).

Mark 4:11 . ὑμῖν , to you has been given, so as to be a permanent possession, the mystery of the Kingdom of God. They have been initiated into the secret, so that for them it is a secret no longer, not by explanation of the parable (Weiss), but independently. This true of them so far as disciples; discipleship means initiation into the mystery. In reality, it was only partially, and by comparison with the people, true of the disciples.— γνῶναι in T. R. is superfluous.— τοῖς ἔξω refers to the common crowd.— ἐν παραβολαῖς : all things take place as set forth in parables. This implies that the use of parables had been a standing feature of Christ’s popular kerygma , in synagogue and street.

11 . the mystery ] The word Mystery denotes (1) a religious mystery like those of Eleusis, into which men were initiated; (2) a secret (as in 1 Corinthians 15:51 ); and is applied ( α ) to the Gospel itself (as here and in 1 Corinthians 2:7 ; Romans 16:25 ; Ephesians 1:9 ); ( β ) to the various parts and truths of the Gospel ( Matthew 13:11 ; Luke 8:10 ; 1 Corinthians 4:1 ); (3) to a symbolic representation or emblem ( Revelation 17:5 ; Revelation 17:7 ). them that are without ] Comp. 1 Corinthians 5:12-13 ; Colossians 4:5 ; 1 Thessalonians 4:12 .

Verses 11, 12. - To know the mystery . The Greek verb γνῶναι , to know, is not found in the best manuscripts, in which the words are ( ὑμῖν τὸ μυστὴριον δέδοται ), unto you is given the mystery of the kingdom of God. Our Lord here explains why he spake to the mixed multitude in parables; namely, because most of them were as yet incapable of receiving the gospel: some would not believe it, others reviled it. Therefore our Lord here encourages his own disciples to search out his words spoken in parables, and humbly to inquire into their full meaning, that so they might become able ministers and efficient preachers of the gospel. Moreover, by this he shows that this efficiency cannot be obtained by our own strength, but must be humbly sought for from God. For it is his own gift which he bestows on the disciples of Christ, and denies to others, whom he leaves to the blindness of their own hearts. It is as though he said, "To you, my disciples, my apostles, it is given, since you believe in me as the Messiah, to have continually more clear revelations from me of the mysteries of God and of heaven, by which you shall day by day increase in the knowledge and love of him. But from the scribes and others, because they will not believe in me as their own Messiah, God will take away even that small knowledge which they have of him and of his kingdom.

Yea, he will deprive them of all the special privileges which they have hitherto possessed." But the words are not limited in their application to those who were living on the earth when Christ sojourned here. He says to all in every age who come within the reach of his gospel, "Those who come to me with a sincere heart and a simple desire to know the truth, as you, my apostles, are doing, to them I will reveal the mysteries of my kingdom, and I will help them onwards in the path of holiness, by which they may at length attain to the heavenly kingdom. But they who have not this pure desire of truth, but indulge their own lusts and errors, from them that little knowledge of God and of Divine things will by degrees be taken away, and they will become altogether blind." Observe the expression ( ἐκείνοις δὲ τοῖς ἔξω ), but unto them that are without . There were then, just as there are now, those who were outside the realm of spiritual things; not caring for, not understanding, not desirous of spiritual truth. Lest at any time they should be converted ( μήποτε ἐπιστρέψωσι ) - lest haply they should turn again (the verb is active) and their sins should be forgiven them. According to the best reading, τὰ ἁμαρτήματα is omitted; so it runs, and it should be forgiven them. The use of the active verb brings out the sinner's responsibility with respect to his own conversion. Mark 4:11