Mark explains that Jesus spoke to the crowds only through parables, while explaining everything privately to His own disciples.
The parallel Gospel account of Mark 4:33-34 is Matthew 13:34-35.
In Mark 4:33-34, Mark explains why Jesus spoke to the crowds only through parables, but explained everything to His own disciples.
After recounting the last several parables, Mark notes the following observation:
With many such parables He was speaking the word to them, so far as they were able to hear it (v 33).
The pronouns—He and His—in Mark 4:33-34 refer to Jesus.
The pronoun—them—refers to the crowds of people who came to hear Jesus teach.
A parable is a brief story that conveys a significant truth, often with a moral or spiritual focus.
Parables are thought-provoking and enigmatic. They are memorable. And they generate interest. But parables require careful listening and interpretive skill to uncover their meaning.
Mark’s observation that with many such parables He was speaking the word to them means that Jesus taught His teachings by means of parables.
Jesus used parables because they offered two distinct benefits: they were easy to remember and obscured their central truth from those with hardened hearts (Mark 4:10-12).
He did not teach His public-audiences with plain speech. Hedid not explain things to the crowds with propositional statements or logical syllogisms. This made it difficult for His enemies to twist His words and condemn Jesus with His own teaching.
The word—such—means “similar,” in the context of the expression: many such parables. One of the main similarities between Jesus’s parables is that many of them were about the kingdom of God. In other words, Jesus taught the crowds with many such (similar) parables as He was speaking about the kingdom of God to them.
Mark has already provided numerous samples of such parables.
The Parable of the Bridegroom (Mark 2:19-20)
The Parable of the Unshrunk Cloth and the Old Garment (Mark 2:21)
The Parable of the Wineskins (Mark 2:22)
The Parable of the Sower (Mark 4:3-20)
The Parable of the Lamp (Mark 4:21-25)
The Parable of the Seed (Mark 4:26-29)
The Parable of the Mustard Seed (Mark 4:30-32)
Mark’s expression—so far as they were able to hear it—likely means that they were able to hear and understand the parables as far as their faith would allow them to understand it.
If their hearts (soil—from The Parable of the Sower—Mark 4:3-20) were good, and full of faith, they were able to understand much of what Jesus meant (Matthew 5:8). But if their hearts were bad and full of pride, they were not able to understand much (Matthew 13:15). In every case, each person was able to hear and understand Jesus as far as their hearts made them able to hear and understand Him.
And He did not speak to them without a parable; but He was explaining everything privately to His own disciples (v 34).
Mark goes so far as to state and He did not speak to them without a parable. This likely means that from around this time onward, whenever Jesus publicly taught the people, He spoke tothem using at least one parable.
Jesus did, however, take time to explain Himself to His disciples in private.
But He was explaining everything privately to His own disciples.
Jesus took time to answer their questions about His parables. This was as Mark previously described:
“As soon as He was alone, His followers, along with the twelve, began asking Him about the parables.” (Mark 4:10)
In Matthew’s Gospel, Jesus’s disciples asked Him, “Why do You speak to them in parables?” (Matthew 13:10b).
Jesus answered them:
“To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.” (Matthew 13:11-13).
Jesus explained that His disciples were granted understanding of the mysteries of the kingdom, while others were not. He spoke in parables because those who are receptive will gain more insight, but those who are dismissive of Him and His teachings will lose even the little understanding they might already have.
Matthew’s Extended Observation of Messianic Prophecy
In Matthew’s parallel passage of Mark 4:33-34, Matthew observes that Jesus’s frequent teaching of parables was a fulfillment of scripture. Matthew adds:
“This was to fulfill what was spoken through the prophet: ‘I will open My mouth in parables; I will utter things hidden since the foundation of the world.’” (Matthew 13:35)
The prophecy Matthew cites comes from Psalm 78,
“Listen, O my people, to my instruction; Incline your ears to the words of my mouth. I will open my mouth in a parable; I will utter dark sayings of old.” (Psalm 78:1-2)
This Messianic prophecy in Psalm 78 is attributed to Asaph, a Levite who became the chief musician of the tabernacle during King David's reign (1 Chronicles 16:4-7). Twelve psalms are ascribed to Asaph (Psalm 50, 73-83), believed to have been either written by him or by "his sons"—musicians who were part of his school or tradition.
During the exile and reconstruction period, temple musicians referred to themselves as "sons of Asaph" (Ezra 2:41; Nehemiah 7:44, 11:22-24). Asaph was not only recognized as a skilled and influential musician but also as a prophet. During a national revival, King Hezekiah and his officials even ordered the Levites to sing some of the psalms attributed to Asaph (2 Chronicles 29:30).
It is not unreasonable to suppose these Levites sang Psalm 78 when worshiping God.
Psalm 78 serves as a reminder of God's faithfulness from the very beginning, focusing on the events of the Exodus and God’s miraculous deliverance of His people from slavery in Egypt. It urges Israel to "not forget the works of God" (Psalm 78:7) and warns against being like the "sons of Ephraim," who "did not keep the covenant of God," "refused to walk in His Law," and "forgot His deeds and His miracles that He had shown them" (Psalm 78:9-11).
Long before the days of Asaph, the LORD promised through Moses to send a Prophet who would directly speak God’s words to the people (Deuteronomy 18:15-18). The first verse of Psalm 78:1, the opening line of the Psalm quoted by Matthew, alludes to this prophecy. Israel was to “listen to him” (Deuteronomy 18:15b). And the LORD promised: “I will put My words in his mouth” (Deuteronomy 18:18b).
Psalm 78:2, the part of the psalm that Matthew directly quotes, is an expansion of this Messianic prophecy by Asaph:
“I will open my mouth in a parable; I will utter dark sayings of old.” (Psalm 78:2)
Matthew used an Aramaic translation (called a Targum) of Psalm 78:2 to interpret “dark sayings of old” to mean “things hidden since the foundation of the world” (Matthew 13:35b).
This prophecy points to the Messianic identity of Jesus.
The likely reason Matthew included this prophetic observation was because his gospel account was written to the Jews. Matthew was trying to demonstrate to them that Jesus, whom they had crucified, was the true Messiah. Jews highly valued what the Law and the Prophets predicted the Messiah to be like. So, Matthew was explicitly pointing out another of many prophetic fulfillments.
The likely reason Mark omitted this prophetic observation was because his Gospel account was addressed to Roman believers. Romans cared less about ancient words and more about deeds—so Mark’s gospel focuses on the actions of Jesus and less about what Jewish prophets said about Him.
Set to dark mode
Mark 4:33-34 meaning
The parallel Gospel account of Mark 4:33-34 is Matthew 13:34-35.
In Mark 4:33-34, Mark explains why Jesus spoke to the crowds only through parables, but explained everything to His own disciples.
After recounting the last several parables, Mark notes the following observation:
With many such parables He was speaking the word to them, so far as they were able to hear it (v 33).
The pronouns—He and His—in Mark 4:33-34 refer to Jesus.
The pronoun—them—refers to the crowds of people who came to hear Jesus teach.
A parable is a brief story that conveys a significant truth, often with a moral or spiritual focus.
Parables are thought-provoking and enigmatic. They are memorable. And they generate interest. But parables require careful listening and interpretive skill to uncover their meaning.
Mark’s observation that with many such parables He was speaking the word to them means that Jesus taught His teachings by means of parables.
Jesus used parables because they offered two distinct benefits: they were easy to remember and obscured their central truth from those with hardened hearts (Mark 4:10-12).
He did not teach His public-audiences with plain speech. He did not explain things to the crowds with propositional statements or logical syllogisms. This made it difficult for His enemies to twist His words and condemn Jesus with His own teaching.
The word—such—means “similar,” in the context of the expression: many such parables. One of the main similarities between Jesus’s parables is that many of them were about the kingdom of God. In other words, Jesus taught the crowds with many such (similar) parables as He was speaking about the kingdom of God to them.
Mark has already provided numerous samples of such parables.
(Mark 2:19-20)
(Mark 2:21)
(Mark 2:22)
(Mark 4:3-20)
(Mark 4:21-25)
(Mark 4:26-29)
(Mark 4:30-32)
Mark’s expression—so far as they were able to hear it—likely means that they were able to hear and understand the parables as far as their faith would allow them to understand it.
If their hearts (soil—from The Parable of the Sower—Mark 4:3-20) were good, and full of faith, they were able to understand much of what Jesus meant (Matthew 5:8). But if their hearts were bad and full of pride, they were not able to understand much (Matthew 13:15). In every case, each person was able to hear and understand Jesus as far as their hearts made them able to hear and understand Him.
And He did not speak to them without a parable; but He was explaining everything privately to His own disciples (v 34).
Mark goes so far as to state and He did not speak to them without a parable. This likely means that from around this time onward, whenever Jesus publicly taught the people, He spoke to them using at least one parable.
Jesus did, however, take time to explain Himself to His disciples in private.
But He was explaining everything privately to His own disciples.
Jesus took time to answer their questions about His parables. This was as Mark previously described:
“As soon as He was alone, His followers, along with the twelve, began asking Him about the parables.”
(Mark 4:10)
In Matthew’s Gospel, Jesus’s disciples asked Him, “Why do You speak to them in parables?” (Matthew 13:10b).
Jesus answered them:
“To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.”
(Matthew 13:11-13).
Jesus explained that His disciples were granted understanding of the mysteries of the kingdom, while others were not. He spoke in parables because those who are receptive will gain more insight, but those who are dismissive of Him and His teachings will lose even the little understanding they might already have.
Matthew’s Extended Observation of Messianic Prophecy
In Matthew’s parallel passage of Mark 4:33-34, Matthew observes that Jesus’s frequent teaching of parables was a fulfillment of scripture. Matthew adds:
“This was to fulfill what was spoken through the prophet:
‘I will open My mouth in parables;
I will utter things hidden since the foundation of the world.’”
(Matthew 13:35)
The prophecy Matthew cites comes from Psalm 78,
“Listen, O my people, to my instruction;
Incline your ears to the words of my mouth.
I will open my mouth in a parable;
I will utter dark sayings of old.”
(Psalm 78:1-2)
This Messianic prophecy in Psalm 78 is attributed to Asaph, a Levite who became the chief musician of the tabernacle during King David's reign (1 Chronicles 16:4-7). Twelve psalms are ascribed to Asaph (Psalm 50, 73-83), believed to have been either written by him or by "his sons"—musicians who were part of his school or tradition.
During the exile and reconstruction period, temple musicians referred to themselves as "sons of Asaph" (Ezra 2:41; Nehemiah 7:44, 11:22-24). Asaph was not only recognized as a skilled and influential musician but also as a prophet. During a national revival, King Hezekiah and his officials even ordered the Levites to sing some of the psalms attributed to Asaph (2 Chronicles 29:30).
It is not unreasonable to suppose these Levites sang Psalm 78 when worshiping God.
Psalm 78 serves as a reminder of God's faithfulness from the very beginning, focusing on the events of the Exodus and God’s miraculous deliverance of His people from slavery in Egypt. It urges Israel to "not forget the works of God" (Psalm 78:7) and warns against being like the "sons of Ephraim," who "did not keep the covenant of God," "refused to walk in His Law," and "forgot His deeds and His miracles that He had shown them" (Psalm 78:9-11).
Long before the days of Asaph, the LORD promised through Moses to send a Prophet who would directly speak God’s words to the people (Deuteronomy 18:15-18). The first verse of Psalm 78:1, the opening line of the Psalm quoted by Matthew, alludes to this prophecy. Israel was to “listen to him” (Deuteronomy 18:15b). And the LORD promised: “I will put My words in his mouth” (Deuteronomy 18:18b).
Psalm 78:2, the part of the psalm that Matthew directly quotes, is an expansion of this Messianic prophecy by Asaph:
“I will open my mouth in a parable;
I will utter dark sayings of old.”
(Psalm 78:2)
Matthew used an Aramaic translation (called a Targum) of Psalm 78:2 to interpret “dark sayings of old” to mean “things hidden since the foundation of the world” (Matthew 13:35b).
This prophecy points to the Messianic identity of Jesus.
The likely reason Matthew included this prophetic observation was because his gospel account was written to the Jews. Matthew was trying to demonstrate to them that Jesus, whom they had crucified, was the true Messiah. Jews highly valued what the Law and the Prophets predicted the Messiah to be like. So, Matthew was explicitly pointing out another of many prophetic fulfillments.
The likely reason Mark omitted this prophetic observation was because his Gospel account was addressed to Roman believers. Romans cared less about ancient words and more about deeds—so Mark’s gospel focuses on the actions of Jesus and less about what Jewish prophets said about Him.