Though what has been said is true, yet Mark is by no means silent about Jesus as a teacher. John the Baptist is a preacher (
Mr 1:4,
7), and Jesus also is introduced as a preacher, taking up and enlarging the message of John. Very frequent mention is made of him as teaching (e.g.
Mr 1:21;
2:13;
6:6, etc.); indeed the words didache, and didasko, occur more frequently in Mark than in any other Gospel. Striking references are made to His originality, methods, popularity and peerlessness as a teacher (
Mr 1:22;
4:1 f,
33;
11:27-12:37; especially 12:34). A miracle is definitely declared to be for the purpose of instruction (
Mr 2:10), and the implication is frequent that His miracles were not only the dictates of His compassion, but also purposed self-revelations (
Mr 5:19 f;
11:21-23). Not only is He Himself a teacher, but He is concerned to prepare others to be teachers (
Mr 3:13 f;
4:10 f). Mark is just as explicit as Matthew in calling attention to the fact that at a certain stage He began teaching the multitude in parables, and expounding the parables to His disciples (
Mr 4:2-11 f). He mentions, however, only four of them-the Sower (
Mr 4:1-20), the Seed Growing Secretly (
Mr 4:26-29), the Mustard Seed (
Mr 4:30-32) and the Husband-men (
Mr 12:1-12). The number of somewhat lengthy discourses and the total amount of teaching is considerably greater than is sometimes recognized.
Mark 4 and
13 approach most nearly to the length of the discourses in Matthew and correspond to
Mt 13 and
24 respectively. But in
Mr 7:1-23;
9:33-50;
10:5-31,
39-45 and
12:1-44 we have quite extensive sayings. If Jesus is a worker, He is even more a teacher. His works prepare for His words rather than His words for His works. The teachings grew naturally out of the occasion and the circumstances. He did and taught. Because He did what He did He could teach with effectiveness. Both works and words reveal Himself.