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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 4:21–34. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eleven Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
Christ Jesus our Lord clearly declared himself as to who he was while he lived on earth.… Who then of sound mind can possibly suppose that those whom the Lord ordained to be leaders and teachers were ignorant of anything essential to salvation? Who could suppose that he who kept them, as he did, so close to himself in their daily attentiveness, in their discipline, in their companionship, to whom, when they were alone, he used to expound all things which were obscure, telling them that “to them it was given to know those mysteries,” which it was not permitted the people to understand—now would he leave them ignorant?
What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.
Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whosoever He is, of what God soever He is the Son, of what substance soever He is man and God, of what faith soever He is the, teacher, of what reward soever He is the Promiser, did, whilst He lived on earth, Himself declare what He was, what He had been, what the Father's will was which He was administering, what the duty of man was which He was prescribing; (and this declaration He made, ) either openly to the people, or privately to His disciples, of whom He had chosen the twelve chief ones to be at His side, and whom He destined to be the teachers of the nations.
And Peter said: "We remember that our Lord and Teacher, commanding us, said, 'Keep the mysteries for me and the sons of my house.' Wherefore also He explained to His disciples privately the mysteries of the kingdom of heaven. But to you who do battle with us, and examine into nothing else but our statements, whether they be true or false, it would be impious to state the hidden truths."
(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.
(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 4:34 encapsulates a crucial aspect of Jesus' pedagogical strategy during His earthly ministry, revealing His dual approach to communicating divine truth. While He consistently employed parables—earthly stories with heavenly meanings—when addressing the general public, He reserved clear, comprehensive, and private exposition for His inner circle of disciples, ensuring they grasped the deeper mysteries of the Kingdom of God. This verse highlights the distinction between public invitation to ponder and private revelation for those committed to following Him.
Context
Literary Context
This verse serves as a concluding summary to a significant teaching section in Mark's Gospel, specifically Mark 4:1-33. Jesus has just delivered several parables from a boat on the Sea of Galilee, most prominently the Parable of the Sower. Following these public teachings, His disciples privately ask Him about the parables (Mark 4:10), prompting Jesus to explain His rationale for using parables to the crowds: "To you has been given the secret of the kingdom of God, but for those outside, everything is in parables, so that 'they may indeed see but not perceive, and may indeed hear but not understand...'" (Mark 4:11-12). Mark 4:34 directly follows this explanation, affirming that Jesus consistently adhered to this dual method of communication, publicly speaking in veiled terms and privately clarifying for His committed followers.
Historical & Cultural Context
Jesus' teaching methods were rooted in the Jewish rabbinic tradition, which often employed parables (Hebrew: mashal) to convey moral or theological truths. However, Jesus' use of parables was distinctive, often challenging conventional wisdom and inviting a deeper, spiritual discernment. The setting by the Sea of Galilee, a common gathering place, facilitated large crowds. In this culture, oral teaching was paramount, and stories were a highly effective way to transmit knowledge and values. The distinction between public teaching and private instruction for disciples was also common in rabbinic schools, where a master would offer more profound insights to his dedicated students. This context underscores that Jesus was not merely a storyteller but a master teacher strategically revealing truth according to the spiritual readiness and commitment of His audience.
Key Themes
Mark 4:34 contributes significantly to several key themes within Mark's Gospel and the broader New Testament. It powerfully illustrates Jesus' Pedagogical Approach, demonstrating His intentional and sophisticated strategy of teaching. For the masses, parables served as engaging, memorable narratives that could be understood on a superficial level, yet contained deeper, veiled meanings, often challenging listeners to ponder and seek further understanding. For His disciples, however, He provided direct and clear exposition. This highlights the theme of Progressive Revelation, where deeper spiritual truths are unveiled to those who are committed to following Him and seeking His wisdom, contrasting with the limited understanding of "those outside" who are not given the "mystery of the kingdom of God" (Mark 4:11). Finally, the verse underscores the critical importance of Discipleship and Understanding. The disciples, by virtue of their commitment and proximity to Jesus, were granted privileged access to the "mysteries of the kingdom of God" (Mark 4:11), emphasizing that true spiritual comprehension and growth are intrinsically linked to a personal relationship with the Teacher and a willingness to learn from Him. This dynamic anticipates the role of the Holy Spirit in guiding believers into all truth (John 16:13).
Exposition and Analysis
Key Word Analysis
Derived from G3850, meaning "a placing alongside" or "comparison." It refers to a similitude, a symbolic fictitious narrative (often from common life conveying a moral), an apothegm, or an adage. In this context, it signifies Jesus' use of earthly stories to illustrate heavenly truths, often requiring interpretation to unlock their deeper spiritual meaning.
Derived from G2980, meaning "to talk" or "utter words." While a general term for speaking, its use here emphasizes the public, often indirect, nature of Jesus' communication to the crowds, in contrast to the specific, direct "expounding" to His disciples.
Derived from G2398, meaning "pertaining to self, i.e. one's own; by implication, private or separate." Combined with the preposition katá (G2596), it signifies a deliberate separation from the public crowd, creating an intimate setting where Jesus could provide personal, unhindered instruction to His chosen followers.
Derived from G1956, from epí (upon) and lýō (to loose). It means "to solve further," "to explain," or "to decide." This word implies a thorough, unravelling explanation that clarifies complex or obscure concepts, making them plain and understandable. It denotes a complete and authoritative interpretation, removing any ambiguity from the parables for the disciples.
Verse Breakdown
"But without a parable spake he not unto them:"
This clause establishes Jesus' consistent public teaching method. To the general crowds ("them"), Jesus' primary mode of instruction was through parables. This was not an occasional method but a defining characteristic of His public ministry, indicating a deliberate strategy to communicate truth in a way that both attracted attention and veiled deeper meaning from those unwilling to truly seek it.
"and when they were alone,"
This phrase marks a significant transition, highlighting the shift from public discourse to private, intimate instruction. The disciples' unique access to Jesus, granted by their commitment to follow Him, allowed for a different kind of revelation. This "aloneness" was a privileged space, distinct from the large, often transient, crowds.
"he expounded all things to his disciples."
This final clause reveals the profound privilege and responsibility of discipleship. In the private setting, Jesus did not merely repeat the parables but "expounded" them, providing thorough, clear, and comprehensive explanations. The phrase "all things" suggests that every aspect of His teaching, including the veiled truths of the parables, was made plain to those who had committed to Him, enabling their deeper understanding of the Kingdom of God.
Literary Devices
The primary literary device at play in Mark 4:34 is Contrast. The verse sharply contrasts Jesus' public teaching method with His private instruction. To the crowds, He spoke exclusively in parables, which, while engaging, often obscured deeper meaning for those without spiritual ears to hear. In stark opposition, when Jesus was alone with His disciples, He "expounded all things," providing clear, direct, and comprehensive explanations. This Contrast highlights the distinction between general revelation and specific, progressive revelation tailored to the spiritual receptivity and commitment of the audience. It also subtly employs Didacticism, as the very structure of Jesus' teaching methods serves to instruct the reader about the nature of spiritual truth and the importance of discipleship.
Theological and Thematic Connections
Mark 4:34 profoundly illustrates the principle of progressive revelation and the nature of divine wisdom. God's truth is not always unveiled in its fullness to everyone simultaneously; rather, it is often revealed incrementally, particularly to those who earnestly seek it and commit themselves to the Teacher. Jesus' dual teaching method demonstrates His sovereignty over revelation, discerning who is ready for deeper understanding. This distinction emphasizes that while the Gospel message is universally proclaimed, its profound implications and "mysteries" are often grasped more fully by those who embrace discipleship and are granted spiritual insight by God. It underscores the active role of the Holy Spirit in illuminating truth, a privilege extended to believers who are "inside" the family of God, in contrast to those who remain "outside" and perceive only the surface.
Reflection and Application
Mark 4:34 offers profound insights for contemporary believers, urging us to move beyond superficial engagement with God's Word. Just as the disciples diligently sought private explanations from Jesus, we are called to cultivate a hunger for deeper truth, not content with merely hearing the "parables" of Scripture but actively seeking their full "exposition." This requires intentional study, fervent prayer, and a willingness to be taught by the Holy Spirit and mature spiritual mentors within the Body of Christ. The passage reminds us that spiritual understanding is often a privilege granted to those who are committed, who draw near to Jesus, and who are willing to invest in a discipleship relationship. It challenges us to ask ourselves if we are merely part of the crowd, hearing the stories, or if we are truly His disciples, seeking to grasp the "all things" He desires to reveal. Our spiritual growth is directly proportional to our pursuit of deeper understanding and our readiness to receive it.
Questions for Reflection
FAQ
Why did Jesus speak in parables to the crowds but expound privately to His disciples?
Jesus' dual teaching method was strategic and purposeful, as explained in Mark 4:11-12. To the general crowds, parables served multiple functions: they were memorable and engaging, allowing people to hear and remember the stories; they veiled deeper spiritual truths, preventing those with hardened hearts from fully comprehending and thus being held more accountable; and they acted as a spiritual filter, revealing the receptivity of the listener. Those who truly desired to understand would seek further explanation, much like the disciples did. To His disciples, however, Jesus provided private exposition because they had committed to following Him, signifying a readiness and spiritual receptivity for the "mysteries of the kingdom of God." This progressive revelation was essential for their training as future apostles and leaders.
What does "expounded all things" imply about Jesus' teaching?
The phrase "expounded all things" (Greek: epilýō pâs) signifies that Jesus provided a complete, thorough, and clear explanation of His teachings, leaving no ambiguity for His disciples. It implies that He "unlocked" or "unraveled" the deeper meanings embedded within the parables and other public teachings. This was not a partial or superficial clarification but a comprehensive unpacking of the spiritual truths, ensuring His disciples fully grasped the implications of the Kingdom of God. It highlights the depth and breadth of Jesus' instruction to His inner circle, preparing them to understand and later proclaim the Gospel with clarity and authority.
Is private, in-depth instruction still relevant for believers today?
Absolutely. Mark 4:34 underscores the enduring importance of private, in-depth instruction and personal revelation in the life of a believer. While public preaching and teaching are vital for general understanding and evangelism, true spiritual growth often occurs in more intimate settings, through personal study, prayer, and mentorship. The Holy Spirit acts as our ultimate expounder, guiding us into all truth (John 16:13) as we diligently seek Him in His Word. Furthermore, being part of a committed spiritual community, where deeper biblical truths are discussed and applied, mirrors the private instruction Jesus gave His disciples, fostering profound spiritual understanding and transformation.
Christ-Centered Fulfillment
Mark 4:34, though describing Jesus' teaching methodology, ultimately points to Christ Himself as the ultimate Revelation of God. Jesus is not merely a teacher of parables, but the very embodiment of the "mysteries of the kingdom of God" (Mark 4:11). His parables, which veiled truth from some while revealing it to others, foreshadow His own person and work: He is the "wisdom of God" (1 Corinthians 1:24) who speaks in ways that expose the heart's receptivity. The "expounding of all things" to His disciples anticipates the full and final revelation of God's plan of salvation through His death, resurrection, and ascension, which the disciples would later fully comprehend by the power of the Holy Spirit (John 14:26). Through Christ, the seemingly obscure truths of God's Kingdom are made plain to those who believe, for He is the "way, the truth, and the life" (John 14:6), and in Him are "hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Thus, Mark 4:34 not only describes Jesus' teaching but also implicitly declares Him as the key to all divine understanding, the one through whom God has "spoken to us by his Son" (Hebrews 1:1-2).