COMMENTARY ON MARK


LESSON NUMBER 46


 Mark 4:33 And with many such parables spake He the word unto them, as they were able to hear it. 34 But without a parable spake He not unto them: and when they were alone, He expounded all things to His disciples.” (Mark 4:33-34; Matthew 13:34-35)


PARABLES VERSUS EXPOSITION


INTRODUCTION

               There are two things that surface in the Gospels: how Jesus addressed the general public, and how He spoke with His disciples. Our Lord had one message – “the word of the kingdom” (Matt5 13:19) – but it was presented in two different ways. The primary objective was for Jesus to do His Father’s will, finishing the work He was given to do. As He Himself said, “My meat is to do the will of Him that sent Me, and to finish His work” (John 4:34). From another point of view, it was to call the sheep to Himself. As it is written, “the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out” (John 10:3). And again, “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one fold, and one shepherd” (John 10:16). Throughout the Gospels we read of these two activities – calling and separating the sheep, and instructing them concerning the will of His Father. He may go to a certain country, and call out one lone soul – like the Gadarene demoniac (Matt 8:28). He may stroll by a sea side, and call forth four disciples, summoning them to follow Him(Matt 4:18-22). There were times when a very few sheep were among a massive throng of people, and thus most of the group left Him (John 6:66). Fulfilling the word of Jeremiah, He would bring “one from a city, and two from a family (clan)” (Jer 3:14). There were other times when the teeming multitudes were not His focus. Instead, He opened up the truth to His disciples – the real “sheep,” who knew His voice, and refused to follow a stranger (John 10:4-5). In our text, we are told of these two activities – culling out the sheep, and instructing them in the ways of the Lord. This is a distinction that has been greatly blurred by the modern church, which is largely noted for neglecting those whom Jesus preferred. It is a most serious circumstance.


AS THEY WERE ABLE TO HEAR IT

                4: 33 And with many such parables spake He the word unto them, as they were able to hear it.”

               MANY SUCH PARABLES. There is a precious perspective of Jesus’ ministry that is seen in these words. His subject was the Kingdom of God, and the vehicle through which it was communicated was the Word of God. He was not explaining matters pertaining to the government, and thus did not liken to Roman Empire to this or that. His theme was not the Jewish nation, and therefore He did not liken it to better known things. Nor, indeed, was His topic the family, moving Him to liken a household to certain familiar functions. His solitary focus was the Kingdom of God and things pertaining to it. Thus He would say, “The kingdom of heaven is likened unto” (Matt 14:24), or “Therefore is the kingdom of heaven likened unto” (Matt 18:23), or “Then shall the kingdom of heaven be likened unto” (Matt 25:1), or “The kingdom of heaven is like” (Matt 13:31,33,44,45,47; 20:1; 22:2). He might say, “Unto what is the kingdom of God like?” (Lk 13:18), or “Whereunto shall I like the kingdom of God” (Lk 13:20). The Gospels contain the record of Jesus speaking thirty-five parables. All of them had to do with Kingdom life, not earthly life.


               It seems to me that our day is marked by the glaring absence of a proper message. Too much time is being spent trying to paint the picture of an ideal family, an ideal personal life or career, or even an ideal local congregation. But are these really suitable subjects for someone who comes in the name of the Lord? Should any person coming from God be noted only for being an expert in areas of life in this world? If it is conjectured that this is a good idea, where shall we go to confirm its validity? Can we turn to Jesus, the ultimate Spokesman for God (Heb 1:2). Is He noted for any dissertations on such themes? If we turn to the “apostles’ doctrine,” will we be able to find a precedent for such bodies of teaching? Did Jesus choose Apostles, making them experts in various aspects of life in this world? Has He ordained certain gifts that are noted for expertise in fields of domestic life?


               The point is that the will of the Lord cannot be accomplished by those who do not have a grasp of the message, or “word,” of the Kingdom.


               THE WORD CONTAINED IN PARABLES. Jesus spoke “the word” to the people, but in this case it was not contained in words of Scripture, but in parables. In order to do something like this, Jesus had to have a thorough grasp of God’s Word – of its purpose as well as its content. This expression – “with many such parables He spake the word unto them” – means that He set the truth before them in such a way as to provoke inquiry. He did not actually expound, or elaborate, upon the truth, but wrapped it in the swaddling clothes of likenesses, parables, and similitudes.


               By presenting the truth in this way, the Lord awakened sensitive hearts to their need to know more, for a parable does not contain sufficient truth to save a person. It also served to convict men of their own ignorance, and of the requirement for a heavenly teacher. No one who heard a parable could say they were not exposed to the truth of God. However, such teaching was not designed to acquaint people more thoroughly with the truth, but to show them they needed to be more acquainted with it. If, for example, men on earth know that a mustard seed must grow significantly in order to serve any real purpose, they ought to conclude that much more must be known of God’s Word if it is to be of benefit to them. Thus, parables were nothing more than a veiled introduction to truth. However, the limited presentation was sufficient to awaken a genuine appetite for the truth it introduced.


               AS THEY WERE ABLE TO HEAR IT. Notice, the ability here has to do with hearing, not understanding, and not doing. The Lord Jesus knew the measures of truth that were sufficient to lure the sheep away from the hireling. He knew what could persuade the sensitive soul that there was more to be known – yea, more that had to be known. He would not drive the sheep away, even though at the present, they may be mingled with the goats. He will speak plain enough so they can hear His voice and follow Him.


               I understand the words “as they were able to hear it” to mean that Christ spoke to awaken the appetites of the people. When that was no longer being done, He would cease to speak to them. There was a reason for this. The parables themselves were not the point, but the truth that was hidden within them. Therefore, as long as they would listen, the door of inquiry remained open to them. When, however, their attention could no longer be placed upon Christ’s words, that door was shut, and there was no point to speaking any further. Jesus had perfect understanding of the circumstances for He “needed not that any should testify of man: for He knew what was in man” (John 2:25).


WHEN HE SPOKE ONLY IN PARABLES

                34a But without a parable spake He not unto them . . .” One version reads, “He did not say anything to them without using a parable.” NIV Matthew also draws attention to this manner of Christ’s teaching (Matt 13:34).


               THE BROADER PICTURE. For the most part, the multitudes were comprised of disinterested people. The Jewish people as a whole had drifted from God, and although there was a remnant among them, it was proportionately a small one. On one occasion Jesus spoke of His parabolic teaching within the context of this circumstance. “Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Mat 13:13-15). In this sense, their lack of response to His parables confirmed the hardness of their hearts.


               THE FULFILLMENT OF SCRIPTURE. In Matthew’s account of this occasion, Jesus declared that speaking in parables fulfilled what the prophets had said of the Messiah. “That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world” (Matt 13:35). This is quotation from the Psalms: “I will open my mouth in a parable: I will utter dark sayings of old: which we have heard and known, and our fathers have told us” (Psa 78:2-3). The point Asaph is making in this psalm is this: “I will not speak of trivial matters that are of no consequence. The song-writer went on to speak of the glories of the coming New Covenant, mentioning a “generation to come,” placing hope in God (vs 6-7). He went on to affirm the unbelieving generation of Israel, and how they had spurned Divine overtures, provoking the Lord to anger, and finally being expelled from the land (vs 10-64). However, in His mercy God chose Judah in general, and David in particular, through whom He would bring in the Messiah (vs 68-72). Thus Asaph said he spoke of weighty matters – matters of eternal consequence. Israel, however, was so obtuse because of their sin, that he could only lisp to them of these things, speaking in parables.


               So it was with Jesus. He had weighty things to say – things that had to do with the eternal destiny of men. However, He was faced with a dull and hard-hearted people who, for the most part, had no real interest in what He was saying. Yet, for the sake of the sheep, He spoke in parables to them, likening eternal verities to the rudimentary things of this world. In so doing, He was calling the sheep from among the multitudes. There was a tone in His voice that the sheep would recognize, and they would come to Him for further exposure to the truth.


               SEPARATION IS ESSENTIAL. We learn from this that separation from the multitudes is essential, if a person wants to be taught by Christ! Jesus will not open the great truths of God to those who have no heart for them. He will speak to such in parables. He will show them enough truth to condemn them, but not enough to save them! His words will draw out the corruption that is within them, rather than wooing them to Himself. Those who insist on walking with the multitudes do so at the expense of the truth, and consequently at the expense of their soul. This is precisely why Jesus said, “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple” (Luke 14:33). It is why the clarion call of the Lord is sounded out to the church itself, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor 6:17).


               THE MEANS OF SEPARATION. Here we see a vivid portrayal of the means Jesus employs to gather His sheep to Himself. It is the love of the truth – even when it is veiled and needs to be expounded. The disciples heard Jesus’ parables and were intrigued by them, longing to have them expounded in their ears (Matt 13:36; Mk 4:10; 7:17; Luke 8:9). Having “received the love of the truth,” they were not content with a parable, because a parable does not illuminate the truth.


               This circumstance sheds light on Paul’s statement concerning “the love of the truth.” When one comes in the power of Satan “with all power and signs and lying wonders,” there are those who swallow up what he says, because they received not the love of the truth, that they might be saved” (2 Thess 2:10). Thus the parables contained enough truth to stimulate this love of the truth, but not enough to satisfy it!


WHEN THEY WERE ALONE

                34b “ . . . and when they were alone, He expounded all things to His disciples.” Other versions read, “but He was explaining everything privately to His disciples,” NASB and “But when He was alone with His own disciples, He explained everything.” NIV


               Here is another glimpse of the nature of the Lord Jesus. He did see the multitudes (Matt 14:14; Mk 9:14). He did have compassion on the multitudes (Matt 9:36). He did teach the multitudes (Mk 2:13). However, this text informs us that He taught the multitude in parables, while explaining everything when He was alone with His disciples. Which discourse would you prefer to hear? Which type of teaching brought the real benefit to the people? Those who make much of Jesus being among the general populous omit telling us that they were not the ones to whom He “expounded all things.” Take, for example, what is commonly known as “the sermon on the mount” (Matt 5-7). That rather lengthy discourse was delivered to His disciples: “And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him (Matt 5:1). His extensive teaching on humility, Himself being the Vine, and the coming of the Holy Spirit was delivered to the twelve (John 13-16).


               Jesus told His disciples that they had been designated to know these things. “Unto you it is given to know the mystery of the kingdom of God” (Mark 4:11). This was according to the will of the Father, and Jesus thanked Him for it: “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Mat 11:25). Even among the disciples themselves there were some who especially wanted to know the meaning of Christ’s words. After Jesus had announced the coming destruction of the Temple, “Peter and James and John and Andrew asked Him privately, ‘Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?’” (Mark 13:3-4). What is commonly known as the “Olivet discourse” concerning the destruction of Jerusalem, the coming again of Jesus, and the end of the world, was delivered to four disciples! That was the manner of Jesus – to expound “all things to His disciples.”


               And who is Jesus teaching today? To whom is He opening the things of God? Paul writes, “But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus” (Eph 4:20-21). John writes, “And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20). It is still Christ’s manner to expound all things when He is with His disciples.


               When brethren gather together in the name of the Lord, Jesus said “For where two or three are gathered together in Hy name, there am I in the midst of them” (Matt 18:20). And what is He doing in their midst? The Scriptures depict Him as saying to the Father, “I will declare Thy name unto my brethren” (Heb 2:12). Through the Spirit, He is doing from heaven what He did upon earth: expounding all things to His disciples.


               This text assists us in understanding the purpose for the assembly of the saints. For some, it is a time to reach the multitudes. Therefore preaching and teaching is tailored for the unlearned and ignorant. But this is not at all proper. It contradicts the manner of Jesus and the purpose for the assembly. The assembly is, in fact, when we are alone with Jesus. It is not the time that we sit among the multitudes. It is the time when the Lord Jesus expounds all things to His people, opening the precious “treasures of wisdom and knowledge” to them (Col 2:3). The loss of this perspective has cost the church dearly. Because of the thrust of its leaders, we now have a professed church that is weak in understanding, and is therefore lacking in the “full assurance of understanding” (Col 2:2).


               The impact of this upon every facet of religion is staggering to consider. If one can imagine Jesus never opening the truth to His disciples, and only speaking in parables to the multitudes, we will gain a faint picture of the state of the modern church.


               Reading through the Gospels, you will note that “the twelve” were chosen “that they should be with Him (Mk 3:14). They took this privilege seriously, and remained with Him when He went out and when He came in (Acts 1:21). They sought understanding from Him, and were not content to remain in the dark like the multitudes(Matt 24:3; Mk 13:4; Lk 8:9). When Jesus asked them if they would leave Him after He had delivered some of His most difficult sayings, Peter answered for them, “Lord, to whom shall we go? Thou hast the words of eternal life” (John 6:68). May that spirit be found among us, from the youngest to the oldest. That is the kind of context in which many things will be revealed.