Mar 4:11 | RWP | e4.org | Unto you is given the mystery of the kingdom of God ( Hυμιν το μυστηριον δεδοτα της βασιλειας του θεου ). See on for word μυστηριον . Here ( ; ; ) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word to know ( γνωνα ), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. But unto them that are without ( εκεινοις δε τοις εξω ). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. has "to the rest" ( τοις λοιποις ), simply "to them" ( εκεινοις ). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. That ( ινα ). Mark has the construction of the Hebrew "lest" of . with the subjunctive and so , while uses causal οτ with the indicative following the LXX. See on for the so-called causal use of ινα . Gould on has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα is given the causative use of οτ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.

‏ Mark 4:11

Unto you is given the mystery of the kingdom of God ( Hυμιν το μυστηριον δεδοτα της βασιλειας του θεου ). See on Mt 13:11 for word μυστηριον. Here (Mr 4:11; Mt 13:11; Lu 8:10) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word

to know ( γνωνα ), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men.

But unto them that are without ( εκεινοις δε τοις εξω ). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Lu 8:10 has "to the rest" ( τοις λοιποις ), Mt 13:11 simply "to them" ( εκεινοις ). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.

That ( ινα ). Mark has the construction of the Hebrew "lest" of Isa 6:9f. with the subjunctive and so Lu 8:10, while Mt 13:13 uses causal οτ with the indicative following the LXX. See on Mt 13:13 for the so-called causal use of ινα. Gould on Mr 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα is given the causative use of οτ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.