Verse 13. Know ye not this parable?] The scope and design of which is so very obvious.

How then will ye know all parables?] Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

13. Know ye not this parable? andhow then will ye know all parables?Probably this was said notso much in the spirit of rebuke, as to call their attention to theexposition of it which He was about to give, and so train them to theright apprehension of His future parables. As in the parables whichwe have endeavored to explain in Mt13., we shall take this parable and the Lord’s own exposition ofthe different parts of it together.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And he saith unto them, know ye not this parable?…. So easy to be understood, taken from things common, and which fall under every one’s observation:

and how then will you know all parables? if not this single one, and which is so plain, how will ye be able to understand the numerous parables hereafter to be related, and which will be much more difficult?

Fuente: John Gill’s Exposition of the Entire Bible

Know ye not this parable? ( ;). They had asked Jesus his reasons for using parables. This question implies surprise at their dulness though initiated into the secret of God’s Kingdom. Incapacity to comprehend this parable of the sower raises doubt about all the others on this day and at all times.

Fuente: Robertson’s Word Pictures in the New Testament

Peculiar to Mark. Parables [ ] . The parables, which I have spoken or may hereafter speak.

Fuente: Vincent’s Word Studies in the New Testament

PARABLE OF THE SOWER EXPLAINED, V. 13-20

1) “And He said unto them,” (kai legei autois) “And He said to them,” to His followers, His company, to the church, in private and confidence, away from the multitude.

2) ”Know ye not this parable?” (ouk oidate ten parabolen tauten) “Do you all not perceive, or comprehend this parable?” or all-the parables which I speak, or have spoken, Mt 1318-23; Luk 8:11-15.

3) ”And how then will ye know all parables?” (kai pos pasas tas parabolas gnosesthe) “How (then) even will you all understand, perceive all the parables?” Would you like to know? is the idea. He then explained, 1Co 2:10; 1Co 2:12.

Fuente: Garner-Howes Baptist Commentary

(13) How then will ye know all parables?The question is peculiar to St. Mark, and suggests the thought of our Lord as contemplating for His disciples an ever-growing insight, not only into His own spoken parables, but into those of nature and of life. But if they were such slow scholars in this early stage, how was that insight to be imparted? The question is followed up by the answer. The first lesson in interpreting is given in that which is a pattern and exemplar of the method of interpretation.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13. All parables Of which this is the first, and in a great degree the key.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And he says to them, “Do you not know this parable? And how shall you know all parables?” ’

‘Do you not know this parable?’ Strictly He means ‘do you not know what this parable means, do you not understand it?’ There is a slight rebuke implied in Jesus’ words. These eager hearers have revealed their inability to grasp truth and to link it up with what they have heard before in the ministry of John the Baptiser. Yet He feels that they should have done so. John had himself clearly used ‘parabolic’ forms of expression illustrating the going forth of the word of God and its impact, in terms of agriculture and nature, and of abundant grain (Mat 3:6-12; Luk 3:7-9; Luk 3:17). Why then did they still not see?

But the descriptions in the parable had been commonplace ones and without that first clue the parable is not as clear as it would be once the clue was given. We are so used to it that it seems obvious, but we are not hearing it for the first time without an explanation. It was not so obvious to the first hearers. They only knew that it had a spiritual message to convey that they had, at least partly, missed. Had we been in the same situation we too may not have fully understood.

‘How then shall you know all the parables?’ Perhaps His words here were intended to dampen down any feeling of superiority they may have been developing because they saw themselves as His true followers. But it also warns them that they must put more effort into their interpretation. If they cannot understand this one which is so clear, how will they get on with the more problematic ones?

Such a rebuke is not likely to have been invented at a later time when the Apostles and those who had directly followed Jesus, and were eyewitnesses, had great prestige. None but Jesus could have given it. And this helps to confirm that what follows are His words as well. The idea that Jesus could not have intended a number of lessons to be contained in His parable has little foundation in fact. Mar 12:1-9, for example, is clearly intended as an allegory. And there is nothing forced about the applications, either in that parable there, or the one here.

Fuente: Commentary Series on the Bible by Peter Pett

13 And he said unto them, Know ye not this parable? and how then will ye know all parables?

Ver. 13. Know ye not this parable? ] What a shame is that! Gross ignorance, under excellent means of knowledge, is a blushful sin.

And how then will ye know all parables? ] Anaxagoras the philosopher found himself benighted, and complained, omnia esse circumfusa tenebris, that there was a general darkness upon men’s understandings. Empedocles angustas esse sensuum semitas dixit: Empedocles said that the pathways of the senses were too narrow. And Democritus, that the truth lay hidden in a pit that had no bottom. Melancthon was heard to say, that he did not believe that there was any one man to be found in all Germany that could rightly understand one whole page in Aristotle’s Organon. How nmch less can any one understand gospel mysteries, but by a supernatural light! The Romans thought they had victory tied to them; we have not the knowledge of divine truths tied to us, &c. But as the Romans dedicated a lake (the depth whereof was unknown) to Victory, so must we be wise to sobriety; and what we cannot comprehend of God’s revealed will, run to Christ, and he will teach us, but still cry, “Oh the depth!”Rom 11:33Rom 11:33 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13 20. ] EXPLANATION OF THE PARABLE OF THE SOWER. In . , the general question which had been asked Mar 4:10 ( ), is tacitly assumed to have had special reference to the one which has been given at length. Or we may understand, that the question of Mar 4:10 took the form which is given in [12] Matt.: ; in which case the must be generic: asked Him concerning parables ; or His parables. The three explanations (see Mat 13:18-23 ; Luk 8:9-15 ) are very nearly related to one another, with however differences enough to make the common hypotheses quite untenable. Matt. and Mark agree nearly verbatim, Matt. however writing throughout in the singular ( . . .). Mark has some additions, e.g. ., Mar 4:14 , after . ., Mar 4:19 , . . . : and some variations, e.g. for Matt.’s , and Luke’s .

[12] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .

Such matters are not trifling , because they shew the gradual deflection of verbal expression in different versions of the same report , nor is the general agreement of Luke’s, which seems to be from a different hearer.

Fuente: Henry Alford’s Greek Testament

Mar 4:13-20 . Explanation of the Sower (Mat 13:18-23 , Luk 8:11-15 ), prefaced by a gentle reproach that explanation should be needed.

Fuente: The Expositors Greek Testament by Robertson

Mar 4:13 . : not one question = know ye not this parable, and how ye shall know all, etc. (so Meyer and Weiss), but two = know ye not this parable? and how shall ye, etc. (so most), the meaning being, not: if ye know not the simpler how shall ye know the more difficult? but rather implying that to understand the Sower was to understand all the parables spoken that day ( .). They had all really one burden: the disappointing result of Christ’s past ministry.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mar 4:13-20

13And He said to them, “Do you not understand this parable? How will you understand all the parables? 14The sower sows the word. 15These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. 16In a similar way these are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy; 17and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away. 18And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, 19but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. 20And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold.”

Mar 4:13 “‘Do you not understand this parable? How will you understand all the parables'” This statement is unique to Mark, but shows that Jesus expected the disciples to understand. His family did not understand, the crowds did not understand, the religious leaders did not understand, and even the disciples, without special attention and explanation, did not understand.

This parable is a paradigm for the others. Here are several key principles for interpreting parables:

1. take note of the historical and literary contexts

2. identify the central truth

3. do not push the details

4. check the Gospel parallels

5. look for the unexpected twist or culturally surprising statement which will be the call to action based on the new kingdom ethic

Mar 4:14 The seed refers to gospel proclamation. Matthew’s parallel (cf. Mar 13:19) calls it “the word of the Kingdom.”

Mar 4:15 “Satan” This robbery of truth is expressed so clearly in 2Co 4:4. The Matthew parallel (cf. Mat 13:19) adds that “they do not understand it,” then Satan takes it out of the mind and heart so they don’t think more about it. See Special Topic at Mar 1:13.

“takes away” This Greek term air can mean (1) to destroy (cf. Joh 11:48) or (2) to take a person’s life (cf. Luk 23:18; Act 12:19); no word, no life!

Mar 4:16 “when they hear the word, immediately receive it with joy” Initial acceptance of a truth is not the only criterion (cf. Mar 4:17; Mar 4:19). Biblical faith is not based on a past emotional decision, but on a growing relationship. Salvation is not a fire insurance policy or a ticket to heaven, but a restored “image of God,” which allows intimate, daily fellowship with God. A joyful germination is no substitute for a fruit-bearing relationship (cf. Mar 4:20).

Mar 4:17 “and they have no firm root in themselves” This parallels John’s use of believe in Mar 8:30 ff.

“when affliction or persecution arises” Perseverance is the evidence of true faith.

SPECIAL TOPIC: THE NEED TO PERSEVERE

“because of the word” Notice that persecution is related to the gospel (cf. Mat 5:10-12; 1Pe 2:11-12; 1Pe 2:21; 1Pe 3:14-17; 1Pe 4:12-16). God’s Son, God’s word, and God’s people are targets in a fallen world.

Mar 4:18 The third kind of soil refers to those who hear the word, but external problems (cf. Mar 4:19) cause it (i.e., the seed the word) to die. Notice the clear difference between germination and fruit-bearing! A good start does not win the race, but a good finish (cf. John 15; Hebrews 11).

Mar 4:19 “worries of the world and deceitfulness of riches” These refer to the temptations of this fallen world (or age).

Mar 4:20 “thirty, sixty, and a hundredfold” The amount is not as significant as the fruit bearing!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Know ye not . . . ? = Have ye no intuitive knowledge of. Greek. oida. App-132. A Divine supplement, here.

parables = the parables.

Fuente: Companion Bible Notes, Appendices and Graphics

13-20.] EXPLANATION OF THE PARABLE OF THE SOWER. In . , the general question which had been asked Mar 4:10 ( ), is tacitly assumed to have had special reference to the one which has been given at length. Or we may understand, that the question of Mar 4:10 took the form which is given in [12] Matt.: ; in which case the must be generic: asked Him concerning parables; or His parables. The three explanations (see Mat 13:18-23; Luk 8:9-15) are very nearly related to one another, with however differences enough to make the common hypotheses quite untenable. Matt. and Mark agree nearly verbatim, Matt. however writing throughout in the singular ( …). Mark has some additions, e.g. ., Mar 4:14,-after . ., Mar 4:19, . . .:-and some variations, e.g. for Matt.s , and Lukes .

[12] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.

Such matters are not trifling, because they shew the gradual deflection of verbal expression in different versions of the same report,-nor is the general agreement of Lukes, which seems to be from a different hearer.

Fuente: The Greek Testament

Mar 4:13. , do ye not know) Jesus marks with reproof the question of the disciples.- , and how then) The parable concerning the seed is the primary and foudamental one [the foundation of all the others].-, all) constituting and comprising the perfect doctrine of Christ.

Fuente: Gnomon of the New Testament

Know: Mar 7:17, Mar 7:18, Mat 13:51, Mat 13:52, Mat 15:15-17, Mat 16:8, Mat 16:9, Luk 24:25, 1Co 3:1, 1Co 3:2, Heb 5:11-14, Rev 3:19

Reciprocal: Eze 17:12 – Know Zec 4:5 – Knowest Mat 13:3 – in Joh 13:12 – Know Joh 16:25 – proverbs

Fuente: The Treasury of Scripture Knowledge

3

The parable of the sower-is so natural that the apostles should have seen the lesson in it. The question of Jesus is a mild rebuke and implies that they should bestir themselves a little more and not lean so heavily on him for instruction.

Fuente: Combined Bible Commentary

Mar 4:13. Know ye not this parable! An answer to the second question, implied in Mar 4:10. It is not a reproof, but means: You find you cannot understand this without assistance. The next question: and how then will ye know all parables? extends the thought to all parables, but intimates further: The first parable of the kingdom is the basis of all the rest. If they understand not this, they could not understand any that followed. If they had the explanation of this, they had the key for the understanding of all others. Hence our Lord gives, not rules of interpretation, but examples, one of which is here preserved, to be our guide in interpretation. To understand the parables, God must help us (Mar 4:11). Wrong interpretations are those which do not tend to conversion and forgiveness (Mar 4:12).

Fuente: A Popular Commentary on the New Testament

Mar 4:13-20. Know ye not this parable Which is, as it were, the foundation of all those that I shall speak hereafter; and is so easy to be understood? See notes on Mat 13:19-23. The desires of other things choke the word A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful After the fruit had grown almost to perfection.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The explanation of the parable of the soils 4:13-20 (cf. Matthew 13:18-23; Luke 8:11-15)

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus believed that the disciples should have understood the parable of the soils. It is, after all, one of the easier ones to understand.

"The blindness of men is so universal that even the disciples are not exempt from it." [Note: Cranfield, p. 97.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)