Mark 4:13

καὶ λέγει αὐτοῖς. This introductory formula marks the beginning of a new section and breaks the connexion with Mark 4:10-12. It does not introduce a customary utterance (ἔλεγεν), but the explanation given on one occasion of a particular parable. This verse is peculiar to Mk.

Οὐκ οἴδατε. All English versions follow Beza in making two questions; but Luther, and apparently Vulg., make οὐκ οἴδατε categorical, Ye know not, which is probably right. In Luke 20:44 and John 12:34, καὶ πῶς is preceded by a statement. In either case we have an expression of surprise and disappointment; see on Mark 6:6. The view that parables were a common method of instruction among the Jews does not seem to be well founded. In O.T. there are few, and to Christ’s hearers they were a novelty.

καὶ πῶς; The καί accepts what has just been said and leads on to a question which καί emphasizes, How then? Cf. καὶ τίς; Mark 10:26; Luke 10:29; Luke 18:26; John 9:36; 2 Corinthians 2:2. Winer, p. 545. The question implies that the Sower is a leading and testing parable, prima et fundamentalis (Beng.). It is one of the three which all three record, the others being the Mustard-seed and The Wicked Husbandmen. It is probably accidental that all three, together with the parable which is peculiar to Mk, have to do with vegetation. The question implies a rebuke to the disciples as well as surprise on the part of Christ. Mt. does not like either and substitutes “Hear then ye the parable of the Sower.” See Mt.’s treatment of Mark 9:10; Mark 9:32; Mark 9:34; Mark 14:40. Lk. is like Mt. in sparing the Twelve, and he omits the rebuke. Both A.V. and R.V. ignore the change from οἴδατε to γνώσεσθε, and A.V. ignores the τάς: How then shall ye come to know all My parables? Cf. Mark 13:28; Luke 7:5 and see on Mark 4:3.