Parables: Lesson Three
Parables in the Gospel of Mark:
An Internet Bible Study Courtesy of PGUMC
Lesson Three: Mark 4:26-29 Growing Seed
Review
Carefully reading even familiar texts often opens up new interpretive opportunities. It would seem that Mark uses the parables of Jesus to add a dimension of meaning and commentary to the actions found in the narrative of the Gospel. Reading the parables in the larger context of Mark both narrows the focus of the parable and gives direction as to the intended purpose for them.
We are now beginning to appreciate that Mark is not as crude or simple as many have traditionally supposed. Mark contains many little puzzles inside a large one. Each segment of the Gospel seems to have a key, which allows us to reread all that has come before in a new way. This cycle continues and Mark continues to turn back into itself repeatedly opening new depths of understanding. Truly awesome and wonderful a careful reading of Mark repeatedly opens the door to infinite levels of religious experience, worship and ecstasy (a mental state, usually caused by intense religious experience in which somebody is so dominated by an emotion that self-control and sometimes consciousness are lost).
Responses to Lesson Two
A: I started the lesson last night…It seems so deceptively simple – don’t let your faith hide, let it shine! But the more I got into the studying, the more complex it is.
John: Facinating isn’t it! Keep digging.
1. Was the second translation helpful in establishing a sense rhythm and meaning?
A: The second translation does have more of a rhythm. That, alone, does not help in establishing meaning but the wording does help clarify the passage for me. For instance, the second translation says:
“There is no thing hidden.
except in order to be revealed.
Neither does it happen secretly,
except that it should come into visibility.”
That wording helps me to more clearly see that Jesus was saying that IF something he did or said was in secret it was done so that it could be later revealed and later come into visibility (light) for all to see and hear. That is in keeping with the theory of the Messianic Secret.
John: The using a different “rhythm” allows the emphasis to fall in places that might be missed or glossed over in other readings. I think you got what I was going for in this exercise!
B: The second translation was helpful in that by comparing the two I got a little better sense of what was being said, although the last two verses require a good deal of thought regardless 
John: Remember the oldest copies of Mark have no spaces between the letter or words and no punctuation (whilethiscanbechallengingitisnotasdifficulttoreadaswemightthink). The chapter and verse markers were added much latter and are a form of interpretation. Again reading the text with a different meter or focus can bring new details to light.
2. Does the act of translation necessarily include a certain level of interpretation?
A: Yes. When you translate anything from the original into another version, the translator cannot help but put some of him/herself into the translation. As a reporter/editor for 12 years, I knew I was supposed to give fair and equal treatment to all news stories and not put “myself” into my stories. I took that obligation seriously. Still, I knew at time by biases crept in even in my decision as to what stories to work on and which stories to include in the paper.
B: I think that translation should perhaps use a certain extent of interpretation. otherwise passages would resemble the nonsensical papers of students who simply hit the synonyms key in word in attempts to find bigger words for the ones they already have. however, with the use of interpretation, there is always the risk that the translator misinterpreted or closed off another view by choosing a certain word over another, so one could also argue that interpretation should not affect translation.
John: There is the problem. Each act of translation is necessarily an interpretive act. Most modern translations are very careful in trying to preserve not only the words but also the mood and tone of the passage. This is where footnotes come in handy. The NRSV is careful to indicate difficult places in the text and also supplies variant texts and other translation possibilities. This is why it is always good to have two or three different reputable modern translations available to compare. I recommend using TNIV, ESV, and Greek New Testament along side the NRSV.
A Word of warning paraphrase Bibles like The Message and The New Living Bible are wonderful for devotional reading, but are not a translation of the Greek Text and should not be used in Bible Study as they are merely a commentary and provide less room for critical engagement. Let those who have ears hear!
3. Considering what we know of the action in Mark up to this point: What is the purpose of this collection of sayings?
A: I believe the collection of sayings is to record the parables of Jesus so that everyone could read them and ponder their meaning.
John: Yes, of course, but “Mark” is also acting as reporter/editor and has made intentional choices as to the arrangement of the various elements into the larger framework of the Gospel. Is it at least possible that “Mark” was offering these sayings at this point as an interpretation to some of the very difficult material at the beginning of the Gospel and to then move the narrative forward? I find “Mark” to be a genius in his organization and presentation of his account of “the good news”! For me Mark is the Jazz Gospel. I enjoy listening to John Coltrane’s album, A Love Supreme, while studying it.
4. What might the lamp represent in this passage? Does this relate to vs. 16-19?
A: The lamp represents our faith in God. It definitely relates to verses 16 through 19. In those verses, Jesus is talking about a person who hears and accepts the Gospel with joy but then lets that joy and faith falter when his life hits a snag. In the same way, a person can have Faith but doesn’t “let it shine, let it shine, let it shine,” when there is turbulence in his life. Some people turn away from God when their marriage is in trouble, there is sickness or death in their family, they have financial difficulties, etc. These are the times that I feel a deeper connection with God.
Martha Washington also felt that deeper connection during times of grief. In a letter written to a friend after the death of her husband, George Washington, Mrs. Washington wrote: “For myself, I have only to bow with humble submission to the will of that God who giveth and who taketh away looking forward with faith and hope to the moment when I shall be again united with a Partner of my life. But while I continue on Earth, my prayers will be offered up for the welfare and happiness of my friends…”
Psalms 113:3 says: “From the rising of the sun to the place where it sets, the name of the Lord is to be praised.”
John: I hope you all are taking notes! ☺
5. Is this a promise, a threat, or an explanation of vs. 10-11?
A: I don’t get this question! Sorry.
John: Fair enough! The question I should have asked might have been:
Should Jesus’ words,
“Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. 25For to those who have, more will be given; and from those who have nothing, even what they have will be taken away.”
be understood as a promise that we would receive a full measure of our generosity and will receive even greater faith?
Or is it a threat that we will receive justice and retribution for our greed and the little faith that we have will be taken?
Or can they be understood as an explanation of Mark 4:10-11 where Jesus said, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables”?
Perhaps a bit of all three?
I hope that helps! Sorry for the confusion.
6. How do these proverbs fit in with the Messianic Secret of Mark?
A: If we are to believe in the Messianic Secret, we would conclude that the story of the lamp is in code so that the true meaning would become clear after the death of Christ. I’m not at all sure I believe in the Messianic Secret of Mark. The parables seem pretty easy to understand on face value. The deeper you study them, the more understanding you receive. But, in fact, I don’t see a “big secret” to any of them. The only thing secretive is that Christ was the messiah, and after his death, it was could be easier for non-believers to understand that He was God’s son and for them to believe in the stories He told.
John: The Gospel of Mark is not really a “big secret” but contains a reoccurring theme where Jesus throughout his ministry takes actions to obscure or conceal his identity until his “hour”.
“Mark” treats us as insiders from the very beginning when he tells us in Mark 1:1, “The beginning of the good news of Jesus Christ, the Son of God.” Some secret indeed! The conflict in the story comes from the fact that the other “characters” in the Gospel don’t know what we already know. Mark was presumably writing to a Christian audience perhaps felt comfortable leaving out portions of the story such as the birth and childhood narratives because they would detract from the central question of the Gospel, “Who is this Jesus?”.
As for evidence and instances of the “Messianic Secret” please see:
Mark 1:21-28, 34, 37-38, 43-45
Mark 2:1-12, 16-17, 18-20
Mark 3:11-12
Mark 4: 41
Mark 5:17, 43
Mark 6:2-3, 14-16, 49-52
Mark 7:36-37
Mark 8:11-12, 21, 26 (and footnote), 27-30, 31-33
Mark 9:9-13, 24, 30-32
Mark 10:17-18, 38-40, 47-52
Mark 11: 18, 27-33
Mark 13:21-23
Mark 14: 48-50, 60-65
Mark 15: 2-5, 12-15, 17-20, 26, 29-32, 34-36, 39 VERSE 39 IS THE CLIMAX OF THE GOSPEL OF MARK!!! A ROMAN CENTRUION EXCLAIMS, “TRULY THIS MAN WAS GOD’S SON!
Mark 16: 6-7, 8, 11, 13, 14-16, 20
Just to highlight a few! ☺
The Gospel of Mark is itself a living out of Jesus’ words,
“There is no thing hidden.
except in order to be revealed.
Neither does it happen secretly,
except that it should come into visibility.”
“Mark” is writing in part to help us move from a learned faith toward an experienced faith. Such is the prayer of Mark 9:24, “I believe; help my unbelief!”
Obviously there are many other themes running through this Gospel but the “Messianic Secret” is the most helpful in my experience when studying the parables. Perhaps we should do another study on the themes of Mark?!?
7. How does the second set of sayings (24-5) suggest faith is to be cultivated or increased?
A: It seems to me that those with an abundance of faith, are constantly increasing their faith. The more they have, the more they receive. But that is deceptive to think that only because they have more, they receive more. They receive more because they cultivate their faith through prayer, Bible study, going to church, etc.
John: A faith that is treated like a personal possession and horded is smothered and starved (such as it was anyway). A faith that is treated as a trust and shared (given away: witnessed to and invested with others) is strengthened and grows. It might be a little ironic that Mark is pushing his church away from a secret and private me and Jesus religion toward a public and universal proclamation of the gospel in word and action. Faith dies in seclusion, but thrives in community.
8. What insights or observations do you have?
A: My insight came with question number seven. I have always been envious of people with great faith. My faith has been shaky or weak most of my life but seems to be getting stronger. I answered my own question when I finally realized that faith is not going to come out of the sky and hit me like a bolt of lightening. I have to be willing to work on my faith and be constantly in communication with God’s word.
John: Well said Grasshopper! Preach it! “We believe; help our unbelief!”
Setting the Stage
Once again we enter into agrarian imagery. Be sure to notice the side-by-side nature of the mystery and order found in the parable. Also note that in vs. 27 and 28 the person and the seed are acting independently of each other. In the passing of time in this parable you might here an echo of the refrain from Genesis 1, “And there was evening and there was morning…”.
Christian eschatological (es·cha·tol·o·gy n. the body of religious doctrines concerning the human soul in its relation to death, judgment, heaven, and hell) urgency drives the Gospel of Mark, which shares an apocalyptic (revelation of hidden truths) worldview common in scripture. This urgency about the coming and already present kingdom serves both as a warning (pay attention, be prepared) and a consolation (do not be discouraged and do not give up) to those who wait. Paul spoke about the dual nature of the kingdom in terms of the “already” and the “not yet”. The parables of Mark Chapter Four use common agricultural experiences to address and advance this theme. The kingdom (like a seed) is already in the world but has not yet come to a fully mature state (the ripe grain). While the truth of God’s actions might go unnoticed now (like a simple and seemingly insignificant seed or the ministry of Jesus) there will come a time (harvest, judgment) when the truth will be clearly recognizable and undeniable.
Apocalyptic language is a tool of oppressed people to speak openly about subversive and counter-cultural subjects. Apocalyptic speech provides words of hope and encouragement for those who have ears to hear, but sounds like confusing nonsense to those who do not. African American Spirituals offer a perfect example of apocalyptic language. In scripture see the book of Daniel or The Revelation of Jesus Christ for more concrete examples.
Encountering the Text
Please take the time to read carefully. Read and reread the passage slowly. Make note of any important or unusual words or situations you encounter. After you have finished spend some time in reflection and prayer and consider the questions that follow.
26He also said, “The kingdom of God is as if someone would scatter seed on the ground, 27and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.”
-Mark 4:26-29 (NRSV)
Encountering the Text through a modern dramatic translation
And he was saying:
Thus is the dominion of God:
Suppose a person should dump seed on the ground,
and then sleep and get up,
night after night
day after day.
The seed sprouts and grows,
who knows how?
The soil produces automatically,
first the shoot,
then the stalk,
then the full grain is ripe,
BANG he sends the sickle,
because the harvest is standing ready.
–Richard W. Swanson, Provoking the Gospel of Mark p. 270
Discussion Questions
1. How is dumping seeds on the ground different from sowing and planting? What is the parable trying to stress in using such a haphazard approach to agriculture?
2. Does the identity of the “person” in the parable change the meaning? What happens if you understand the “person” as being: a. God b. Jesus c. disciples d. us.
3. Do you think any one of the possibilities listed above is better than the rest or do they all allow for a meaningful and deeper understanding of the parable? explain.
4. How do you understand the apparent passive nature of the “person” in v. 27?
5. Is v. 28 an example of divine grace? How does this meet with modern ideas on evangelism?
6. Is the “person” really inactive in verse 27 or patiently waiting in the face of the divine mystery of faith?
7. It has been said that this parable can be understood as a guide for rearing children (and new Christians) in the faith. This claim calls notice to times of action such as dumping seeds (baptism and early instruction) and harvest (confirmation and full membership) and seasons of maturation i.e. shoot, stalk, head, and fully ripe grain (ongoing instruction, life in the community, questioning and searching, and finally a profession of faith). What do you think about this possible application for this parable?
8. Does this parable show a connection or cooperation between human action and divine grace? Is Jesus saying that we are to just sit back and wait or Is Jesus offering words of encouragement for times when our faith, witness, and efforts seem insignificant or fruitless?
9. Why hasn’t the sickle been used as a symbol in Christian history? Is the harvest when we most commonly falter?
10. What does the change from being inactive during the growing season to being hyperactive during the harvest offer to the church today?
11. Where have you seen the kingdom start from next-to-invisible beginnings and grow into a full harvest?
12. Joel 4:13 states, “Put in the sickle, for the harvest is ripe. Go in, tread, for the wine press is full. The vats overflow, for their wickedness is great.” How does this match with v. 29?
13. What observations or insights have you gained in your reading of Mark 26-29?
14. There seems to be a disconnect between the number of folks who say they are enjoying this study and the number of responses I am receiving. How can we encourage more participation and response? Is there something we need to change or do better? Is the study to difficult or too simple? I honestly need your feed back. Remember this is our first attempt at a study like this and we need to learn how to make it work.
Please respond and share any questions or suggestions that you might have at this point. I will begin on Lesson Four: Mark 4:31-32 The Mustard Seed! This is not the happy little Children’s Sermon that we have all heard!
In Christ,
John