of concealment, simply because it is mentioned in connexion with the first parable, to all the parables which He ever spoke, for it is never mentioned again. It could hardly indeed be applied to the parables with a moral, like that, for instance, of the pearl of great price. It is equally inapplicable to the parables of coming judgment uttered at Jerusalem in which He explicitly exhorts the people to be prepared and watchful in view of the coming of judgment and of the Kingdom. But here too it is deserving of notice that Jesus, whenever He desires to make known anything further concerning the Kingdom of God than just its near approach, seems to be confined, as it were by a higher law, to the parabolic form of discourse. It is as though, for reasons which we cannot grasp, His teaching lay under certain limitations. It appears as a kind of accessory aspect of His vocation. Thus it was possible for Him to give up His work as a teacher even at the moment when it promised the greatest success.
Accordingly the fact of His always speaking in parables and of His taking this inexplicable resolution both point back to a mysterious presupposition which greatly reduces the importance of Jesus' work as a teacher.
One reason for this limitation is distinctly stated in Mark iv. 10-12, viz. predestination! Jesus knows that the truth which He offers is exclusively for those who have been definitely chosen, that the general and public announcement of His message could only thwart the plans of God, since the chosen are already winning their salvation from God. Only the phrase, "Repent for the Kingdom of God is at hand" and its variants belong to the public preaching. And this, therefore, is the only message which He commits to His disciples when sending them forth. What this repentance, supplementary to the law, the special ethic of the interval before the coming of the Kingdom (Interimesethik) is, in its positive acceptation, He explains in the Sermon on the Mount. But all that goes beyond that simple phrase must be publicly presented only in parables, in order that those only, who are shown to possess predestination by having the initial knowledge which enables them to understand the parables, may receive a more advanced knowledge, which is imparted to them in a measure corresponding to their original degree ot knowledge: "Unto him that hath shall be given, and from him that hath not shall be taken away even that which he hath" (Mark iv. 24-25).
The predestinarian view goes along with the eschatology. It is pushed to its utmost consequences in the closing incident of the parable of the marriage of the King's son (Matt. xxii. 1-14) where the man who, in response to a publicly issued invitation, sits down at the table of the King, but is recognised from his appearance as not called, is thrown out into perdition. "Many are called but few are chosen."
