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Commentary on Mark 4 verses 21–34
The lessons which our Saviour designs to teach us here by parables and figurative expressions are these: -
I. That those who are good ought to consider the obligations they are under to do good; that is, as in the parable before, to bring forth fruit. God expects a grateful return of his gifts to us, and a useful improvement of his gifts in us; for (Mar 4:21), Is a candle brought to be put under a bushel, or under a bed? No, but that it may be set on a candlestick. The apostles were ordained, to receive the gospel, not for themselves only, but for the good of others, to communicate it to them. All Christians, as they have received the gift, must minister the same. Note, 1. Gifts and graces make a man as a candle; the candle of the Lord (Pro 20:27), lighted by the Father of lights; the most eminent are but candles, poor lights, compared with the Sun of righteousness. A candle gives light but a little way, and but a little while, and is easily blown out, and continually burning down and wasting. 2. Many who are lighted as candles, put themselves under a bed, or under a bushel: they do not manifest grace themselves, nor minister grace to others; they have estates, and do no good with them; have their limbs and senses, wit and learning perhaps, but nobody is the better for them; they have spiritual gifts, but do not use them; like a taper in an urn, they burn to themselves. 3. Those who are lighted as candles, should set themselves on a candlestick; that is, should improve all opportunities of doing good, as those that were made for the glory of God, and the service of the communities they are members of; we are not born for ourselves.
The reason given for this, is, because there is nothing hid, which shall not be manifested, which should not be made manifest (so it might better be read), Mar 4:22. There is no treasure of gifts and graces lodged in any but with design to be communicated; nor was the gospel made a secret to the apostles, to be concealed, but that it should come abroad, and be divulged to all the world. Though Christ expounded the parables to his disciples privately, yet it was with design to make them the more publicly useful; they were taught, that they might teach; and it is a general rule, that the ministration of the Spirit is given to every man to profit withal, not himself only, but others also.
II. It concerns those who hear the word of the gospel, to mark what they hear, and to make a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, Mar 4:23. Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (Mar 4:24), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr. Hammond reads it. Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider,
1.As we deal with God, God will deal with us, so Dr. Hammond explains these words, "With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright."
2.As we improve the talents we are entrusted with, we shall increase them; if we make use of the knowledge we have, for the glory of God and the benefit of others, it shall sensibly grow, as stock in trade doth by being turned; Unto you that hear, shall more be given; to you that have, it shall be given, Mar 4:25. If the disciples deliver that to the church, which they have received of the Lord, they shall be led more into the secret of the Lord. Gifts and graces multiply by being exercised; and God has promised to bless the hand of the diligent.
3.If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing.
III. The good seed of the gospel sown in the world, and sown in the heart, doth by degrees produce wonderful effects, but without noise (Mar 4:26, etc.); So is the kingdom of God; so is the gospel, when it is sown, and received, as seed in good ground.
1.It will come up; though it seem lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring. Let but the word of Christ have the place it ought to have in a soul, and it will show itself, as the wisdom from above doth in a good conversation. After a field is sown with corn, how soon is the surface of it altered! How gay and pleasant doth it look, when it is covered with green!
2.The husbandman cannot describe how it comes up; it is one of the mysteries of nature; It springs and grows up, he knows not how, Mar 4:27. He sees it has grown, but he cannot tell in what manner it grew, or what was the cause and method of its growth. Thus we know not how the Spirit by the word makes a change in the heart, any more than we can account for the blowing of the wind, which we hear the sound of, but cannot tell whence it comes, or whither it goes. Without controversy, great is the mystery of godliness; how God manifested in the flesh came to be believed on in the world, Ti1 3:16.
3.The husbandman, when he hath sown the seed, doth nothing toward the springing of it up; He sleeps, and rises, night and day; goes to sleep at night, gets up in the morning, and perhaps never so much as thinks of the corn he hath sown, or ever looks upon it, but follows his pleasures or other business, and yet the earth brings forth fruit of itself, according to the ordinary course of nature, and by the concurring power of the God of nature. Thus the word of grace, when it is received in faith, is in the heart a work of grace, and the preachers contribute nothing to it. The Spirit of God is carrying it on when they sleep, and can do no business (Job 33:15, Job 33:16), or when they rise to go about other business. The prophets do not live for ever; but the word which they preached, is doing its work, when they are in their graves, Zac 1:5, Zac 1:6. The dew by which the seed is brought up tarrieth not for man, nor waiteth for the sons of men, Mic 5:7.
4.It grows gradually; first the blade, then the ear, after that the full corn in the ear, Mar 4:28. When it is sprung up, it will go forward; nature will have its course, and so will grace. Christ's interest, both in the world and in the heart, is, and will be, a growing interest; and though the beginning be small, the latter end will greatly increase. Though thou sowest not that body that shall be, but bare grain, yet God will give to every seed its own body; though at first it is but a tender blade, which the frost may nip, or the foot may crush, yet it will increase to the ear, to the full corn in the ear. Natura nil facit per saltum - Nature does nothing abruptly. God carries on his work insensibly and without noise, but insuperably and without fail.
5.It comes to perfection at last (Mar 4:29); When the fruit is brought forth, that is, when it is ripe, and ready to be delivered into the owner's hand; then he puts in the sickle. This intimates, (1.) That Christ now accepts the services which are done to him by an honest heart from a good principle; from the fruit of the gospel taking place and working in the soul, Christ gathers in a harvest of honour to himself. See Joh 4:35. (2.) That he will reward them in eternal life. When those that receive the gospel aright, have finished their course, the harvest comes, when they shall be gathered as wheat into God's barn (Mat 13:30), as a shock of corn in his season.
IV. The work of grace is small in its beginnings, but comes to be great and considerable at last (Mar 4:30-32); "Whereunto shall I liken the kingdom of God, as now to be set up by the Messiah? How shall I make you to understand the designed method of it?" Christ speaks as one considering and consulting with himself, how to illustrate it with an apt similitude; With what comparison shall we compare it? Shall we fetch it from the motions of the sun, or the revolutions of the moon? No, the comparison is borrowed from this earth, it is like a grain of mustard-seed; he had compared it before to seed sown, here to that seed, intending thereby to show,
1.That the beginnings of the gospel kingdom would be very small, like that which is one of the least of all seeds. When a Christian church was sown in the earth for God, it was all contained in one room, and the number of the names was but one hundred and twenty (Act 1:15), as the children of Israel, when they went down into Egypt, were but seventy souls. The work of grace in the soul, is, at first, but the day of small things; a cloud no bigger than a man's hand. Never were there such great things undertaken by such an inconsiderable handful, as that of the discipling of the nations by the ministry of the apostles; nor a work that was to end in such great glory, as the work of grace raised from such weak and unlikely beginnings. Who hath begotten me these?
2.That the perfection of it will be very great; When it grows up, it becomes greater than all herbs. The gospel kingdom in the world, shall increase and spread to the remotest nations of the earth, and shall continue to the latest ages of time. The church hath shot out great branches, strong ones, spreading far, and fruitful. The work of grace in the soul has mighty products, now while it is in its growth; but what will it be, when it is perfected in heaven? The difference between a grain of mustard seed and a great tree, is nothing to that between a young convert on earth and a glorified saint in heaven. See Joh 12:24.
After the parables thus specified the historian concludes with this general account of Christ's preaching - that with many such parables he spoke the word unto them (Mar 4:33); probably designing to refer us to the larger account of the parables of this kind, which we had before, Mt. 13. He spoke in parables, as they were able to hear them; he fetched his comparisons from those things that were familiar to them, and level to their capacity, and delivered them in plain expressions, in condescension to their capacity; though he did not let them into the mystery of the parables, yet his manner of expression was easy, and such as they might hereafter recollect to their edification. But, for the present, without a parable spoke he not unto them, Mar 4:34. The glory of the Lord was covered with a cloud, and God speaks to us in the language of the sons of men, that, though not at first, yet by degrees, we may understand his meaning; the disciples themselves understood those sayings of Christ afterward, which at first they did not rightly take the sense of. But these parables he expounded to them, when they were alone. We cannot but wish we had had that exposition, as we had of the parable of the sower; but it was not so needful; because, when the church should be enlarged, that would expound these parables to us, without any more ado.
Or else, that seed is very small in fear, but great when it has grown into charity, which is greater than all herbs; for God is love, (1 John 4:16) whilst all flesh is grass. (Isa. 40:6 But the boughs which it puts forth are those of mercy and compassion, since under its shade the poor of Christ, who are meant by the living creatures of the heavens, delight to dwell.
For they were worthy to hear mysteries apart, in the most secret haunt of wisdom, for they were men, who, removed from the crowds of evil thoughts, remained in the solitude of virtue; and wisdom is received in a time of quiet.
(non occ. leg. ap. Possin. Cyril.) And also because the wisdom spoken amongst the perfect expands, to an extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth.
(non occ. sed v. Cat. in Marc.) Then after this, Mark, who delights in brevity, to show the nature of the parables, subjoins, And with many such parables spake he the word unto them as they could hear him.
(in Ezech. 2. Hom. 3) Or else; Man casts seed into the ground, when he places a good intention in his heart; and he sleeps, when he already rests in the hope which attends on a good work. But he rises night and day, because he advances amidst prosperity and adversity, though he knows it not, for he is as yet unable to measure his increase, and yet virtue, once conceived, goes on increasing. When therefore we conceive good desires, we put seed into the ground; when we begin to work rightly, we are the blade. When we increase to the perfection of good works, we arrive at the ear; when we are firmly fixed in the perfection of the same working, we already put forth the full corn in the ear.
And with many such parables he spoke the word to them, as they were able to hear it. But without a parable he did not speak to them. But privately he expounded all things to his disciples. This is not said as if he spoke no plain words to the crowds, but that he spoke to them only in parables: rather, it is because almost no speech of his can be found in which something of parables is not interwoven.
(ubi sup.) Again, the man who sows is by many taken to mean the Saviour Himself, by others, man himself sowing in his own heart.
Most brief indeed is the word of faith; Believe in God, and thou shalt be saved. But the preaching of it has been spread far and wide over the earth, and increased so, that the birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all.
Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world.
For since the multitude was unlearned, he instructs them from objects of food and familiar names, and for this reason he adds, But without a parable spake he not unto them, that is, in order that they might be induced to approach and to ask Him. It goes on; And when they were alone, he expounded all things to his disciples, that is, all things about which they were ignorant and asked Him, not simply all, whether obscure or not.
(non occ.) After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to show the excellence of the doctrine of the Gospel before all other doctrines. Wherefore it is said, And he said, Whereunto shall we liken the kingdom of God?
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SUMMARY
Mark 4:33 provides a concise yet profound summary of Jesus' primary pedagogical method: His consistent use of parables to communicate divine truth. This verse highlights Jesus' intentional adaptation of His message, delivering the "word" of God in a manner that was accessible and comprehensible to His diverse audience, aligning His teaching with their spiritual capacity and readiness to receive.
CONTEXT
Literary Context: Mark 4:33 serves as a concluding statement to a pivotal section in Mark's Gospel (Mark 4:1-34) dedicated to Jesus' teaching in parables. Immediately preceding this verse are the Parable of the Sower, the Parable of the Lamp, and the Parable of the Mustard Seed. This verse functions as a general principle encapsulating Jesus' public teaching style, emphasizing that the parables recounted were representative of His broader ministry. Following this, Mark 4:34 clarifies that while Jesus spoke to the crowds in parables, He explained everything privately to His disciples, underscoring the dual function of parables: to reveal truth to those prepared and to conceal it from those unwilling to seek deeper understanding.
Historical & Cultural Context: In first-century Galilee, oral tradition was a primary mode of education and communication. Jesus, as a rabbi, employed methods common to Jewish teachers, including the use of mashal (Hebrew for parable or proverb), which conveyed wisdom through analogy and story. His audience comprised a diverse group, from uneducated peasants to more learned individuals, making parables an effective tool for communicating complex spiritual realities in an accessible, memorable, and culturally relevant way. The agricultural and everyday imagery (sowing, lamps, seeds) resonated deeply with their agrarian society, allowing them to connect abstract spiritual truths to their tangible experiences. This method also allowed for a degree of ambiguity, inviting further inquiry from those genuinely seeking understanding, while allowing those resistant to the message to remain in their current state of comprehension.
Key Themes: Mark 4:33 contributes significantly to several overarching themes within Mark's Gospel and biblical theology. Firstly, it highlights Divine Pedagogy, showcasing Jesus as the master teacher who perfectly understands His audience's spiritual state and tailors His instruction accordingly. His use of parables demonstrates a strategic and compassionate approach to evangelism and discipleship, designed to draw hearers into deeper engagement with the "word." Secondly, the phrase "as they were able to hear [it]" underscores the theme of Gradual Revelation. God's truth is often unveiled progressively, respecting human capacity and readiness. This concept is echoed in other parts of scripture, such as when Jesus tells His disciples, "I have much more to say to you, more than you can now bear" in John 16:12. Finally, the verse reinforces the Nature and Purpose of Parables themselves. As illuminated in Mark 4:11-12, parables simultaneously reveal and conceal, acting as a test of spiritual receptivity and a means of distinguishing between those who genuinely desire to understand the mysteries of the Kingdom of God and those who remain spiritually deaf.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 4:33 employs several subtle but significant literary devices. The primary device is Summary Statement, where the verse functions as a concise encapsulation of Jesus' teaching methodology, drawing together the preceding examples of parables and establishing a general principle for His public ministry. The phrase "many such parables" uses Generalization to imply that the specific parables detailed in Mark 4 are representative of a larger body of Jesus' teaching. Furthermore, the phrase "as they were able to hear [it]" utilizes Understatement to convey a profound theological truth about the progressive nature of divine revelation and the varying capacities of human spiritual understanding. This understatement subtly highlights Jesus' divine wisdom in adapting His message, rather than explicitly stating it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 4:33 underscores a profound theological principle: God's communication is always purposeful and perfectly attuned to the capacity of the recipient. Jesus, as the incarnate Word, did not indiscriminately dispense truth but wisely veiled it in parables, allowing those with "ears to hear" to delve deeper, while preserving the mystery for those not yet ready. This approach reflects divine grace and patience, inviting engagement rather than demanding immediate, full comprehension. It teaches us that spiritual understanding is not merely intellectual but requires a receptive heart, a willingness to seek, and often, a progressive journey of revelation.
Cross-references that illuminate this principle include:
REFLECTION AND APPLICATION
Mark 4:33 offers timeless insights for our own spiritual journey and how we engage with God's Word. It encourages us to cultivate a posture of humility and receptivity, recognizing that spiritual truths are not always immediately apparent but often unfold as we mature in faith. Just as Jesus met His audience where they were, the Holy Spirit guides us into deeper understanding "as we are able to hear." This means patiently meditating on scripture, praying for discernment, and allowing the Word to progressively transform our hearts and minds. We are called to be active, not passive, listeners, striving to move beyond surface-level comprehension to a profound, life-altering encounter with the "word" that Jesus proclaimed. This verse also challenges us to consider our own communication of the gospel: are we adapting our message to the capacity of our listeners, or are we overwhelming them?
Questions for Reflection
FAQ
Why did Jesus use parables instead of speaking plainly?
Answer: Jesus used parables for multiple strategic reasons, as highlighted in Mark 4:33 and explained further in Mark 4:11-12. Firstly, parables were an effective teaching tool in a primarily oral culture, making complex spiritual truths memorable and relatable through familiar earthly stories. Secondly, they served a dual purpose: to reveal truth to those with receptive hearts and to conceal it from those who were spiritually hardened or unwilling to genuinely seek understanding. For those who truly desired to know God's kingdom, the parables invited deeper inquiry and reflection; for others, they remained enigmatic, fulfilling prophetic words about spiritual blindness. This method allowed Jesus to filter His audience, distinguishing between casual listeners and genuine seekers, and to progressively reveal the mysteries of the kingdom "as they were able to hear [it]."
CHRIST-CENTERED FULFILLMENT
Mark 4:33, though describing Jesus' teaching method, points profoundly to His identity as the ultimate "Word" of God. Jesus did not merely speak the word; He is the Word, the Logos made flesh, who perfectly embodies and communicates divine truth. His use of parables, tailored to human capacity, foreshadows His ultimate act of condescension: taking on human form to bridge the infinite gap between God and humanity. The "word" He spoke in parables finds its fullest expression in His person, His life, His atoning death, and His resurrection. He is the truth that was veiled in story, now fully revealed for those with "ears to hear" the gospel. The ability to "hear" and comprehend the parables ultimately points to the spiritual revelation granted through Christ, who opens the eyes of the blind and enables true spiritual understanding, as seen in passages like Luke 24:45 where He "opened their minds to understand the Scriptures." Thus, the pedagogical wisdom of Mark 4:33 culminates in Christ Himself, who is the full and final revelation of God's saving "word" for all who believe.