SEV Biblia, Chapter 4:11
Y les dijo: A vosotros es dado saber el misterio del Reino de Dios; mas a los que estn fuera, por parbolas todas las cosas;
Clarke's Bible Commentary - Mark 4:11
Verse 11. Unto you it is given to know] gnwnai, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus:-To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of Matthew xiii. 58.
John Gill's Bible Commentary
Ver. 11. And he said unto them , etc..] His disciples; unto you it is given to know the mystery of the kingdom of God ; or the mysteries of the kingdom of heaven, the secrets of the Gospel dispensation, the mysterious doctrines of grace; (see Gill on Matthew 13:11), but unto them that are without ; to strangers, as the Syriac and Arabic versions render it, who were not the disciples of Christ, nor admitted to any intimacy with him; who came only to amuse themselves with the sight of his person and miracles: all [these] things are done in parables ; are wrapped up in dark sayings, and figurative expressions, the sound of which they heard, and might be pleased with the pretty similes made use of, but understood not the spiritual meaning of them.
Matthew Henry Commentary
Verses 1-20 - This parable contained instruction so important, that all capable of hearing were bound to attend to it. There are many things we ar concerned to know; and if we understand not the plain truths of the gospel, how shall we learn those more difficult! It will help us to value the privileges we enjoy as disciples of Christ, if we seriousl consider the deplorable state of all who have not such privileges. I the great field of the church, the word of God is dispensed to all. O the many that hear the word of the gospel, but few receive it, so as to bring forth fruit. Many are much affected with the word for the present, who yet receive no abiding benefit. The word does not leav abiding impressions upon the minds of men, because their hearts are no duly disposed to receive it. The devil is very busy about careles hearers, as the fowls of the air go about the seed that lies abov ground. Many continue in a barren, false profession, and go down to hell. Impressions that are not deep, will not last. Many do not min heart-work, without which religion is nothing. Others are hindered from profiting by the word of God, by abundance of the world. And those wh have but little of the world, may yet be ruined by indulging the body God expects and requires fruit from those who enjoy the gospel, temper of mind and Christian graces daily exercised, Christian dutie duly performed. Let us look to the Lord, that by his new-creating grac our hearts may become good ground, and that the good seed of the wor may produce in our lives those good words and works which are throug Jesus Christ, to the praise and glory of God the Father.
Greek Textus Receptus
και 2532 CONJ ελεγεν 3004 5707 V-IAI-3S αυτοις 846 P-DPM υμιν 5213 P-2DP δεδοται 1325 5769 V-RPI-3S γνωναι 1097 5629 V-2AAN το 3588 T-ASN μυστηριον 3466 N-ASN της 3588 T-GSF βασιλειας 932 N-GSF του 3588 T-GSM θεου 2316 N-GSM εκεινοις 1565 D-DPM δε 1161 CONJ τοις 3588 T-DPM εξω 1854 ADV εν 1722 PREP παραβολαις 3850 N-DPF τα 3588 T-NPN παντα 3956 A-NPN γινεται 1096 5736 V-PNI-3S
Vincent's NT Word Studies
11. Unto them that are without (ekeinoiv toiv exw). The two latter words are peculiar to Mark. The phrase means those outside of our circle. Its sense is always determined by the contrast to it. Thus, 1 Corinthians v. 12,13, it is non-Christians in contrast with me. Col. iv. 5, Christians, contrasted with people of the world. Compare 1 Thessalonians iv. 12; 1 Tim. iii. 7. Matthew (xiii. 11), with less precision, uses simply ejkeinoiv (to them), the pronoun of remote reference. Luke viii. 10, toiv loipoiv (to the rest).
Robertson's NT Word Studies
4:11 {Unto you is given the mystery of the kingdom of God} (humin to musterion dedotai tes basileias tou qeou). See on Mt 13:11 for word musterion. 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} (gnwnai), 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} (ekeinois de tois exw). 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" (tois loipois), #Mt 13:11 simply "to them" (ekeinois). 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} (hina). 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 hoti with the indicative following the LXX. See on Mt 13:13 for the so-called causal use of hina. 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 hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If hina is given the causative use of hoti 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.
