Mark.4.1
4:1 Jesus again uses a boat to avoid the press of the crowd when he is teaching (3:9; Luke 5:2-3).
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Commentary 1 source group
Tyndale Commentary 4 notes
Mark.4.10
4:10 The scene changes from Jesus’ teaching a very large crowd from a boat to his being alone with the twelve disciples and . . . others. Their question concerns all the parables (4:33-34), not just this one.
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Mark.4.11-12
4:11-12 Jesus’ real followers were permitted to understand the secret of the Kingdom of God—namely, that the Kingdom of God had come (1:14-15) and that Christ, the Son of God, was in their midst (1:1). For outsiders, it all seemed like riddles. • Jesus’ reply to the disciples’ question suggests that the parables were intended to prevent outsiders from unders...
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4:11-12 Jesus’ real followers were permitted to understand the secret of the Kingdom of God—namely, that the Kingdom of God had come (1:14-15) and that Christ, the Son of God, was in their midst (1:1). For outsiders, it all seemed like riddles. • Jesus’ reply to the disciples’ question suggests that the parables were intended to prevent outsiders from understanding them, so that they would be unable to repent and be forgiven. The quotation from Isa 6:9-10 (Greek version) suggests that it was an intentional judgment on the hearers. Jesus’ teaching in parables, and the resultant unbelief of outsiders, fulfilled what the Scriptures had predicted. The sensitive nature of Jesus’ teaching about the Kingdom of God (a theme that would have made Roman authorities very uneasy) made teaching in parables useful in defusing this issue.
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Mark.4.13
4:13 If Jesus’ hearers could not understand the parable, they might lack the grace of citizenship in Christ’s Kingdom. However, even the insiders required Jesus’ explanation.
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Cross Reference8 items
genesis 6:2
genesis 6:2
exodus 4:22
exodus 4:22
deuteronomy 32:5-6
deuteronomy 32:5-6
deuteronomy 32:18-19
deuteronomy 32:18-19
2 samuel 7:14
2 samuel 7:14
1 chronicles 22:10
1 chronicles 22:10
1 chronicles 28:6
1 chronicles 28:6
job 1:6
job 1:6
Dictionary & Themes1 item
The Son of God
The Son of God
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The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1). In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.” Jesus’ identity as “the Son of...
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