Mark 4:34

Mar 4:34 . χωρὶς παραβολῆς , etc., without a parable He was not wont to speak to the people, not merely that day, but at any time. ἐπέλυε , etc., He was in the habit of interpreting all things ( viz. , the parables in private to His own disciples, the Twelve, cf. ἐπιλύσεως , 2Pe 1:20 ). This does not necessarily imply that the multitude understood nothing, but only that Jesus, by further talk, made the disciples understand better . Yet on the whole it must be admitted that in his account of Christ’s parabolic teaching Mark seems to vacillate between two opposite views of the function of parables, one that they were used to make spiritual truths plain to popular intelligence, the other that they were riddles, themselves very much needing explanation, and fitted, even intended, to hide truth. This second view might be suggested and fostered by the fact that some of the parables express recondite spiritual truths.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Word for word, Loosed, as you would say, read them the hard riddles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 34. He expounded all things to his disciples.] That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things.

In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain,-for the secret of the Lord is with them who fear him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(34) He expounded.—The word may be noted as being the verb from which is formed the noun “interpretation” in 2Pe_1:20, and so takes its place in the coincidences of phraseology which connect that Epistle with this Gospel. (See Introduction.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And he arose and rebuked the wind,.... He arose from off his pillow, and stood up; and in a majestic and authoritative way reproved the wind, as if it was a servant that had exceeded his commission; at which he shows some resentment:

and said unto the sea, peace, be still; as if that which was very tumultuous and boisterous, and threatened with shipwreck and the loss of lives, had raged too much and too long:

and the wind ceased, and there was a great calm; which was very unusual and extraordinary; for after the wind has ceased, and the storm is over, the waters of the sea being agitated thereby, keep raging, and in a violent motion, for a considerable time; whereas here, as soon as ever the word was spoken, immediately, at once, the wind ceased, and the sea was calmed: a clear proof this, that he must be the most high God, who gathers the winds in his fists, and stills the noise of the seas and their waves.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.

Ver. 34. He expounded] He read them the riddles, as it were, or untied the knots, επελυε. So, Jdg 7:15, we read of a dream, and the interpretation, or breaking of it. A metaphor from the breaking of a nut to get the kernel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Without a parable spake he not unto them - That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to “insinuate” truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom.

They were alone - His disciples.

He expounded - Explained. Showed them more at length the spiritual meaning of the parables.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

"Without a parable spake he not unto them.

To be understood of Christ"s general habit or manner of teaching. It was specially characteristic of him after it became evident that the Pharisees were seeking an occasion for his destruction. This practice proved

I THE VASTNESS OF HIS SPIRITUAL RESOURCES.

1. When prevented from using direct statements, he adopted an indirect mode of expression. The truth was not stifled, it only assumed another form. There was not the least sign of labour or effort in making this transition. He played upon the varying moods and appearances of nature as a skilled musician upon his instrument, so as not only to discourse sweet sounds, but to suggest Divine ideas and principles. His supplies of spiritual truth must have been as inexhaustible as nature itself. He must have had many modes and degrees of expression in which to clothe the same truth. Restriction of speech in one direction only developed a larger liberty in another.

2. In order to this his perception of truth must have been of a very deep and vital nature. His parables were not only facile, they were felicitous. In them truth lived and breathed. It is not as more or less distant analogies one reads them, but as one might look at the naked truth itself. How instinctively must he have discerned the Divine side of things! And there is in his figurative teaching an unassuming originality, a vigor and vividness that could spring from nothing less than inward understanding of spiritual principles a practical, sympathetic familiarity with them in their root and essence. The author of such similitudes cannot be conceived of as standing apart from Divine truth, but as one with it; therefore the conclusion, "I am the Truth," is inevitable.

II HIS DIDACTIC SKILL. The parables are beautiful, but it is not as creations of artistic genius that they chiefly impress us. Jesus was not the slave of his imagination. A careful adaptation of means to ends is perceptible in all his utterances. You feel he did not want to paint a beautiful picture, but simply to tell the truth. The latter was thus rendered:

(1) self-demonstrative;

(2) familiar and forcible; and

(3) memorable.

III HIS PRACTICAL MORAL PURPOSE. By his parables our Lord:

1. Demonstrated the unity of creation. The words and works of God were one in their meaning and message. A multitude of phenomena so varied and different, yet so mutually suggestive and harmoniously concurrent in testimony, could not be a soulless medley or a resultant of blind forces; it must be a system throughout, informed and controlled by one governing mind, and moving onward to a worthy if at present inadequately apprehended end.

2. Redeemed nature and human life from base associations. In everything there was discernible the idea;" the humblest thing was suggestive, if rightly interrogated, of the Divine. Henceforth nothing was to be considered "common or unclean.

3. R endered human experience a Divine discipline. Every-day events and circumstances were charged with spiritual lessons, and revealed as "working together for good to them that love God. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

34. Without a parable, etc. See notes on Matt. 13:36–43.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

34. τοῖς ἰδίοις μαθηταῖς ([837][838][839][840][841]) rather than τ. μαθ. αὐτοῦ ([842][843][844]).

[837] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[838] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[839] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[840] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[841] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[842] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[843] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[844] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

34. χωρὶς … οὐκ. Cf. Phm 1:14; Heb 9:22; Heb 12:14. Nullus facile sermo ejus invenitur, in quo non aliquid parabolarum sit intermistum (Bede).

κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθ. But privately to His private disciples. The repetition of ἴδιος is doubtless intentional. With κατʼ ἰδίαν (freq. in Mk and Mt.) comp. κατὰ μόνας (Mar 4:10): Gal 2:2 is parallel. With τοῖς ἰδίοις, “His own” (stronger than αὐτοῦ) comp. εἰς τὴν ἰδίαν πόλιν, εἰς τὸν ἴδιον ἀγρόν (Mat 9:1; Mat 22:5).

ἐπέλυεν. He expounded, explicabat. The verb is used of interpreting dark sayings and questions. Solomon ῥᾳδίως ἐπελύετο τὰ προβαλλόμενα σοφίσματα of the Queen of Sheba (Joseph. Ant. VIII. vi. 5). Cf. ἐπίλυσις (2Pe 1:20) of the interpretation of Scripture.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34. κατʼ ἰδίαν δὲ …] We have three such instances—the sower, the tares, Mat 13:36 ff., and the saying concerning defilement, Mat 15:15 ff. To these we may add the two parables in John,—ch. 10:1-18, which however was publicly explained,—and ch. 15:1-12;—and perhaps Luk 16:9; Luk 18:6-8.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

34. τοῖς ἰδίοις μαθηταῖς—to his own disciples.

τοῖς ἰδίοις μαθηταῖς, instead of τοῖς μαθηταῖς αὐτοῦ, Tisch. Treg. marg. WH. RV. א BCL Δ.

THE STILLING OF THE STORM ON THE LAKE

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.