Review
Lesson Three seemed to introduce yet another subtle element to our discussion on parables. We do not necessarily have to understand how a certain parable works to experience a change in our thought processes in response to it. Sometimes things happen independent of our awareness or comprehension. Emersion in to “Mark’s” world is sometimes sufficient to shift our thought patterns and perspectives.

Responses to Lesson Three
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?

A: Dumping seeds on the ground is easy. Just take a bunch of seeds, let them go and BAM! you’re through! If you sow, you must first prepare the soil, then make your row, then carefully place each seed in its designated spot, cover it with soil, water it, fertilized it, take care of it, keep the weeds away, and so on and so forth. (Get it? Sow and so on) It’s a lot more work and your results are much more productive. The gospel is saying that the man who just dumps his seed on the ground doesn’t really care how productive he is. The gospel is emphasizing the fact that in not caring how you take care of your seed, you are also not caring about your crop. In other words, if you are just going around in general keeping your spirituality to yourself or dumping it around haphazardly, you can’t expect to reap great bounties in spreading the Good News to others. On the other hand, if you take the time to “prepare the soil” by first befriending people, then when you “plant the message”, it is much more like to take.

John: There seems to be three different approaches to seed distribution. Planting would include preparing the soil and purposefully placing the seeds into the ground. Sowing is more random and is really just throwing seeds in a field. And then there is dumping the seeds on the ground. In this parable “Mark” seems to be taking out the variables of skill and preparation on the part of the individual who is not even called a farmer, but rather a person. The move here is to place the focus on the seed itself. Despite the effort or lack of effort of the person working the seed seems to have a life and ability to grow and mature independent of the person working the land.

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.

A: Of course the identity of the person changes the meaning. Different people have different personalities and different motivation so their actions take on completely different meanings.

If the “person” is God, I really don’t understand the idea of “dumping” seeds. God always has a plan. The same for Jesus.

If the “person” is one or all of the disciples, then Jesus is saying the disciples are just walking along with their heads in the clouds – which, I think, they did sometimes – just like us!

I really believe the person is me (or you). I think Jesus (through Mark) is saying: “Listen, you guys, you can just dump the Good News and then wake up and say: ‘Hey, some people actually listened to that!’ Or, you can befriend people, care about them, show them the love of God through acts of kindness (that is preparing the soil) and then, when they are ready, share the Gospel and your results will be much more productive. None of this would be possible if God didn’t have a plan for you to share the gospel. (“Many are the plans in a man’s heart, but it is the Lord’s purpose that prevails.” Proverbs 19:21)

John: Is there really a criticism implied in the parable? Or is it making the case that we do not have to be able to understand in order to appreciate? Could it be that we are not completely to blame or be praised for the final harvest. Remember Paul’s words from1 Corinthians 3.6:
“I planted, Apollos watered, but God gave the growth.” I think there is a reminder of the reverence and awe of ministry that is to often lacking in what passes for evangelism.

4. How do you understand the apparent passive nature of the “person” in v. 27?

A: Rather than being “passive,” I see the person in verse 27 as being “young” in his/her belief. I see this person as someone who thinks that just by proclaiming himself as a Christian, he is spreading the Good News. This person has not matured enough in his faith to realize that dumping Christianity on unprepared soil often produces little or no crop, or worse, something you never intended. In 1732, Thomas Fuller said: “Many things grow in a garden that were never sown there.” That is why cultivating the soil or friendship or relationship is the important first step.

John: I’ll go with you half way on this one, but there is a vitality and power in the gospel that is beyond our control and circumstance.

5. Is v. 28 an example of divine grace? How does this meet with modern ideas on evangelism?

A: Well, divine grace means the gifts that God gives to us (life, salvation, creation, etc.) Certainly the life cycle of humanity and the life cycle of a plant, as described in verse 28 is an excellent example of divine grace.

As to the question of evangelism, I am no expert on modern ideas of evangelism. As a very young Christian (in the Baptist Church), I believed it was my obligation (certainly NOT my job) to go out and witness to people. If one person went to Hell because I didn’t witness to that person, I would have to answer for that soul. I went to the Atlanta airport like a Hari Krishna (or however you spell it) and tried to give tracts to people. Surprisingly,(sarcasm) I never found a single person who wanted my tract. In college, I went to Ft. Lauderdale during spring break with the Baptist Student Union to run a coffee house where students could come at night and talk to us Jesus freaks. I don’t remember that being particularly successful either.

As I said in answer number two, I believe now that the most productive and successful evangelism is by befriending people and showing them the love of God through my actions.

John: What about the times when we work diligently and responsibly to share the gospel with others over a course of months and years and decades and nothing seems to happen? Other times we are just minding our own business and out of nowhere the church starts to grow rapidly and uncontrollably. I don’t think that Mark is saying that we do not have a responsibility, rather we cannot always understand the process. We have to be ready however to harvest when the time comes.

6. Is the “person” really inactive in verse 27 or patiently waiting in the face of the divine mystery of faith?

A: I think there is a vast difference in waiting in the face of the divine mystery of faith and being inactive. Sometimes you have to pray about something, then let it go and let God handle that situation. However, there are very many other times when you have to pray about a situation AND you have to be actively working toward a solution. For example, I am currently unemployed. I am praying that God will lead me to the job he wants me to have. I am not, however, sitting around waiting for a job to drop in my lap. I am on the Internet, networking with friends, etc. AND praying that God will lead me to THE job I should have.

John: It has been my experience that to complain is to volunteer.

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?

A: I think this application for this parable makes sense. People do grow in different stages of their lives just as seeds sprout and grow. This applies to both life in general and life in Christ.

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?

A: Well, when you understand that in this parable, Jesus is talking about someone (the sower) who just dumps his seeds on the ground and then goes to bed…you HAVE to believe it shows a connection or cooperation between human action and divine grace. The sower didn’t do a whole lot except dump the seed. He is going to NEED the divine grace of Jesus to make sure that the seed is fertilized and eventually sprouts. In the same way, God expects us to sow seed (spread the gospel) everywhere – not just where it is fertile. Then, through divine grace, that seed will fall into the crevices where it needs to be.

Yesterday, before leaving Galveston, I was feeling especially down and not full of joy. My family decided to take one last swim before checking out but I was essentially alone in the “grown up” pool. A woman I had noticed over the weekend was also swimming alone. We struck up an hour-long conversation that left me smiling the entire day. I later wondered if she were “real” or an angel God had sent to encourage me. There was no preparation for that seed of encouragement. God used his divine grace (through my new friend) to sow that seed of hope for me.

I believe in this parable, Jesus is offering words of encouragement so when our faith seems fruitless, we will not give up hope.

John: Never give up! Never quit trying! Never quit reaching!

Setting the Stage
Once more our parable has to do with an agricultural theme. Once again the movement of the parable is from the imperceptible and seemingly insignificant to the undeniable and obvious. The major difference in the parable this time is the subject of the growth is an invasive and undesirable plant that was neither planted nor welcome in the first century garden. If mustard were to be planted it would be in a very controlled and confined context in a large field to limit the possibility of contamination with different plants.

While reading Mark 4:30-32 please keep the following in mind;
1. Quality vs. Quantity
2. Form vs. Function
3. Potential vs. Experienced

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.

30 He also said, ‘With what can we compare the kingdom of God, or what parable will we use for it?
31It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth;
32yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.’ Mark 4:30-32 (NRSV)

Encountering the Text through a modern dramatic translation
How shall we compare the dominion of God,
or in what parable shall we put it?
It is as a seed of mustard, which.
whenever it is sown upon the soil,
is smaller than all the seeds sown on the earth,
and whenever it is sown,
it goes up and becomes bigger than all shrubs,
and makes great branches,
so that under its shade
the birds of heaven can make nests.
–Richard W. Swanson, Provoking the Gospel of Mark p. 271

Encountering Comparative Text
23On the mountain height of Israel I will plant it, in order that it may produce boughs and bear fruit, and become a noble cedar. Under it every kind of bird will live; in the shade of its branches will nest winged creatures of every kind. 6All the birds of the air made their nests in its boughs; under its branches all the animals of the field gave birth to their young; and in its shade all great nations lived. – Ezekiel 17:23; 31:6 (NRSV)

12Its foliage was beautiful, its fruit abundant, and it provided food for all. The animals of the field found shade under it, the birds of the air nested in its branches, and from it all living beings were fed. 20The tree that you saw, which grew great and strong, so that its top reached to heaven and was visible to the end of the whole earth, 21whose foliage was beautiful and its fruit abundant, and which provided food for all, under which animals of the field lived, and in whose branches the birds of the air had nests— 22it is you, O king! You have grown great and strong. Your greatness has increased and reaches to heaven, and your sovereignty to the ends of the earth. -Daniel 4:12, 20-22 (NRSV)

Discussion Questions

1. Try reading Mark 4:30-32 again but this time substitute “kudzu” for the mustard seeds and plant and “rats” or vermin” for the birds. How does this new reading change you understanding of the shocking nature of this parable?

2. This parable lacks the ideas of harvest and the associated themes of judgment and focuses instead on the function of the mature mustard plant as providing shade and nesting places for the birds. How does this illumine your understanding of the function of faith in the life of the believer in the here and now?

3. If small beginnings can have colossal results… How is your faith benefiting those around you? Can a small church be as important and vital to the community as a larger church?

4. Where do you find a word of promise or encouragement in this parable?

5. Is this parable an adequate response to the conflict in the earlier portions of Mark’s Gospel? How does this answer the questions, “Is that all?” or “Is that it?” asked in response to Jesus’ ministry and teachings?

6. Having read this and the other parables in Mark 4: What can be said about our faith? Can we control where faith will sprout? Can we manipulate the germination and growing season of faith? Can a little faith make a difference? Can our little faith have a tremendous and long-term affect on our community and world? Is faith a gift only intended to benefit an individual or a gift given in trust to benefit the whole community?

7. Where have you seen a holy infestation and contamination of the ordinary everyday world in your own experiences?

Please respond and share any questions or suggestions that you might have at this point. I will begin Lesson Five in August after returning from Pastor’s School.

In Christ,
John

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 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! ☺

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

Lesson Two: Mark 4:21-25 A Lamp Under a Basket

Review
Parables can be very elastic an offer a multitude of interpretive possibilities, however it is not accurate or honest to take an anything goes attitude. We should always try to understand the meaning of a parable in the context of the Gospel first. Parables are also very fragile and illusive. If we try too hard to explain or follow analogies too far the parable seems to evaporate or fall to pieces.

Setting the Stage
In this lesson we will be reading what seems to be two sets of sayings. Notice how metaphor and proverb blend together to change meaning and direction.

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.

21He said to them, “Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? 22For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. 23Let anyone with ears to hear listen!”

24And he said to them, “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.” Mark 4:21-25 (NRSV)

Encountering the Text through a modern dramatic translation

And he was saying to them:
The lamp does not come in
(does it?)
in order to be placed under a basket
or under the bed.
Does it not rather come in
in order to be placed upon the lampstand?
There is no thing hidden.
except in order to be revealed.
Neither does it happen secretly,
except that it should come into visibility.
Anyone who has ears to hear should hear.

And he was saying to them:
Look what you hear.
In the measure which you measure,
it will be measured out to you.
and it will be added beyond that.
To the one who has,
it will be given,
and whoever does not have,
even what that one has will be taken away.
–Richard W. Swanson, Provoking the Gospel of Mark p. 269-70

Discussion Questions

1. Was the second translation helpful in establishing a sense rhythm and meaning?

2. Does the act of translation necessarily include a certain level of interpretation?

3. Considering what we know of the action in Mark up to this point: What is the
purpose of this collection of sayings?

4. What might the lamp represent in this passage? Does this relate to vs. 16-19?

5. Is this a promise, a threat, or an explanation of vs. 10-11?

6. How do these proverbs fit in with the Messianic Secret of Mark?

7. How does the second set of sayings (24-5) suggest faith is to be cultivated or
increased?

6. What insights or observations do you have?

Please respond and share any questions or suggestions that you might have at this point. I will begin on Lesson Three: Mark 4:26-29 Growing Seed soon!

In Christ,
John

Lesson One: Mark 4:3-8 (1-20) The Parable of the Sower

Review
Before we begin this lesson, I would like to share some of the responses from the discussion questions from the Introduction.

1. How do you use parables in communicating with others about difficult or controversial topics?
A: I DON’T – I TEND TO BE DIRECT

John: Are you sure? We often consider our own speech to be plain and clear, but we all use certain shortcuts and technical terms specific to our culture, profession, and period. Listen to a conversation in the coming days and pretend that you are a visitor from another planet or time. You may be surprised at what you hear if you take it all literally.

B: In class this past year (I taught eighth-grade language arts), we often encountered concepts in literature that were difficult for the students to grasp. I didn’t exactly tell “parables” but I would give them an “for instance.” I would say, “OK, if you don’t understand why the path to the town was so curvy, think about this for instance:…” Then I would get them to imagine the area before the town was built and the cows or the pigs making trails and then the people coming along and building roads where the cow trails were before. So, I think Jesus used parables to help the people understand concepts by using imagery they were very familiar with — such as sowing seeds.

John: Jesus also used the common experiences of life to reveal the mystery that surrounds us. He probably confused more folks than he illumined. Mark seems to think that this was intentional.

2. How does this brief introduction help you to understand the role of parables in Mark?
A: I APPRECIATE THE ROLE OF THE PARABLE AS ASSISTING IN CHRIST’S TEACHING WHILE AT THE SAME TIME KEEPING THE “MESSIANIC” SECRET, AND ITS ROLE IN THE ORAL TRADITIONS

B: Yes…I have heard much of this explanation before but not in this depth.

John: I am not known for my brevity.

3. Have you ever encountered situations where the change in language over time completely changed the meaning of something drastically?

A: NICE” POINT – THE WORD “NICE” USED TO BE USED AS A VERY BLAND OR UNDESIRABLE WAY – WE NOW USE IT IN AN OPPOSITE FASHION

John: Interesting

B. Well, obviously, we have all read “Romeo and Juliet” in school and had to constantly look at the footnotes to understand the meaning. I’ve run into that even with eighth-grade literature. We read a story about Abraham Lincoln and I had to explain the meaning of bureau to my students. Most of them had never heard of a chest of drawers being called a bureau.

John: I cannot appreciate Rap Music without the aid of an interpreter.

4. What questions or observations do you have at this point?
A: WHAT IS THE DATE AND SOURCE OF THE “NON-SYNOPTIC” GOSPEL OF JOHN? THE USE OF LANGUAGE IS MUCH MORE POETIC IN MY EXPERIENCE OF READING JOHN – I TAKE IT THAT IT WAS LIKELY WRITTEN FROM A MORE LITERARY POINT OF VIEW.

John: You are correct. The language of the Fourth Gospel is very poetic and sometimes lyrical. The dating of the Gospels is not exact. We do not have an original signed manuscript for any of them. We can hazard a date for their writing based on a number of factors. Sometimes we have a letter that quotes from a particular Gospel that can be dated and we know that the Gospel was in use prior to that time. We have also found inscriptions or other artifacts that can be dated. Additional each of the Gospels is attributed to a specific Christian Community. We have a rough idea of the history of these communities and can guess as to the time frame in which the Gospel could have been written.

To answer your question the Gospel of John was written in Asia Minor (Ephesus) sometime between 90 A.D. and early 100s. It uses sources that seem to be unique and independent from the Synoptic Gospels and is more Hellenistic in its language and logic.

B: None

THE TEXT

Again he began to teach beside the sea. Such a very large crowd gathered around him that he got into a boat on the sea and sat there, while the whole crowd was beside the sea on the land. 2He began to teach them many things in parables, and in his teaching he said to them: 3“Listen! A sower went out to sow. 4And as he sowed, some seed fell on the path, and the birds came and ate it up. 5Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. 6And when the sun rose, it was scorched; and since it had no root, it withered away. 7Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold.” 9And he said, “Let anyone with ears to hear listen!”
10When he was alone, those who were around him along with the twelve asked him about the parables. 11And he said to them, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; 12in order that
‘they may indeed look, but not perceive,
and may indeed listen, but not understand;
so that they may not turn again and be forgiven.’”
13And he said to them, “Do you not understand this parable? Then how will you understand all the parables? 14The sower sows the word. 15These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. 17But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. 18And others are those sown among the thorns: these are the ones who hear the word, 19but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. 20And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold.”

–Mark 4:1-20 (NRSV)

THE CONTEXT

A. First Century Palestine
First century Palestine was essentially an agrarian society. Even in the urban areas people were attuned to the rhythms of seasons and the timing of the harvest of various crops. If you look at the religious festivals of the Temple in Jerusalem you will find that they intentionally correlate to the various activities of agriculture.

Farming was very primitive compared to modern practices. For cereal grains the average yield was probably 7 to 10 percent, which is a huge investment for a modest return. Much of the science of biology and horticulture were still an undiscovered mystery. The Ancients did not understand exactly how things worked. Farming was often a matter of life or death and was naturally a religious matter. Fertility Cults and Rituals were among the earliest developments in Near Eastern Cultures and around the world.

Most agrarian cultures were run under a feudal system. The Lord owned the land and all that was on it and all that was produced by it. The Lord was typically an absent landlord and the Steward or Manager over saw the day-to-day operations. The people or tenants worked the land and paid for rent and supplies with a percentage of the harvest. It was common for the tenants to become enslaved to the Lord as a result of failure to pay due to failed crops. This is not far removed from the Share Cropping and Mill Systems of our own history.

B. Within the Gospel of Mark
Mark Chapter Four has a series of parables based on agriculture. Strung together the build on each other while remaining distinct and separate. Before launching into these parables it might be helpful to remember what is happening in the Gospel story at this point.

Mark 3:1-6
Jesus heals a man with a withered hand in the synagogue on the Sabbath and the Pharisees conspire with the Herodians (we are not sure who they are, but my guess is that they were those who were loyal to Herod Antipas) to destroy him.

Mark 3:7-12
Crowds seeking to be healed mobs Jesus. Demons proclaim that, “You are the Son of God” and Jesus sternly orders (rebukes) them not to make him known.

Mark 3:13-19a
Jesus appoints the Twelve to be with him, and to be sent out to proclaim the message, and cast out demons.

Mark 3:19b-30
The crowd mod Jesus at his home so that he does not even have time to eat. Jesus’ family comes to restrain him after hearing reports that he had gone insane. Scribes from Jerusalem accuse Jesus of demon possession and claim that he cast out demons in the name of Beelzebub. Jesus responds by saying that a kingdom divided against itself cannot stand. He further warns the Scribes that blasphemy against the Holy Spirit is unforgivable. (we could spend a month on this section alone.)

Mark 3:31-35
Jesus’ mother and his brothers come (presumably to restrain him see above) but cannot or will not enter the house. When Jesus hears of this he asks, “Who are my mother and brothers?…Whoever does the will of God is my brother and sister and mother.

and then we come to Chapter 4

Jesus is teaching from a boat by the sea (Psalm 29:10?) because of the size of the crowd and “he began to teach them many things in parables, and in his teaching he said to them…” v. 2

ENCOUNTERING THE TEXT PART ONE
Please take the time to read carefully. Read and reread the parable 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.

3‘Listen! A sower went out to sow.

9And he said, ‘Let anyone with ears to hear listen!’ -Mark 4:3-9 (NRSV)

Questions for discussion part one

1. Is this an allegory? (I know that Mark treats it as one and has an interpretation in vs. 14-20, but let’s not take the answer for granted and don’t peek.) Is this just a running metaphor or is there a one to one correlation between the elements of the story and the experiences of Jesus’ audience?

2. If we deem this to be an allegory what does each of the following represent?
a. the sower
b. sowing
c. seed
d. the path
e. the birds
f. the rocky ground
g. the sun
h. thorns
i. good soil

3. If we assume that this parable is an allegory, what is the moral? I have heard many sermons about the importance of being good soil, but is that possible? Can the path or the rocky ground or the thorny patches become good soil by sheer will power and positive thinking? (I always thought that “rocky ground” would make a great church name. As in Rocky Ground UMC.)

4. For whom is the parable intended? Who has the ears to listen?

5. Is the sower responsible for where the seed falls?

6. Is the seed responsible for where it falls?

7. Is the soil responsible for the fate of the seed?

8. Where in the parable does Jesus put the most emphasis?

8. What is the difference between sowing and planting?

9. How do yields of thirty, sixty, and hundredfold compare to the average crop yields of the time? What do you think is significant about the difference?

10. Do you think this parable is descriptive (describes how things are) or prescriptive (proclaims how things aught to be)?

10. How does reading carefully change you understanding of the parable?

11. Have you heard interpretations of this parable that do not match with what it actually says?

12. Where do you find yourself represented in this parable? Explain.

13. What lesson is Jesus teaching us today?

ENCOUNTERING THE TEXT PART TWO

Using the same guidelines as before.

When he was alone, those who were around him along with the twelve asked him about the parables. And he said to them, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that
‘they may indeed look, but not perceive,
and may indeed listen, but not understand;
so that they may not turn again and be forgiven.’”†
And he said to them, ‘Do you not understand this parable? Then how will you understand all the parables? -Mark 4:10-13 (NRSV)

†(See Isaiah 6:9-10)

Questions for discussion part two

1. Who does Mark 4:10-12 fit into our discussion on Jesus’ use of parables in the Introduction? Is this consistent? (See also Mark 7:17-22; 9:28-29; 13:3-37)

2. In this passage Jesus quotes from Isaiah 6:9-10. Isaiah 6 is the story of Isaiah’s call to the prophetic office. What do you think is Jesus intent in using this quote? Did you notice any differences?

3. How do you think the disciples answered Jesus’ questions in verse 13?

4. How does this passage help your understanding of the confrontational tone of Mark? What does this infer about the experiences of Mark’s community?

4. How does this challenge you assumptions about Jesus?

5. Why do you think Jesus said this?

ENCOUNTERING THE TEXT PART THREE

Using the same guidelines as before.

14The sower sows the word.
15These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them.
16And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. 17But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away.
18And others are those sown among the thorns: these are the ones who hear the word, 19but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing.
20And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold.’ –Mark 4:14-20 (NRSV)

At this point I need to tell you that Mark 4:14-20 is contested territory. Many respectable biblical scholars (such as John Drury) argue that these are the words of “Mark” and not the teachings of Jesus. Toward this they point out that the rabbi would never offer an explanation to a parable as it undermines the point of the parable, which like a good joke is killed by explaining it. Secondly, they point out that Mark is using the interpretation of the parable as a literary device to foreshadow events that will happen in coming chapters. This looks something like this…

Seeds on the path = Mark 8:27-33
Seeds on rocky soil = Mark 14: 43-50 or Mark 13
Seeds in the thorns = Mark 10:17-22

Regardless of the source of this passage it most certainly is a part of Mark’s Gospel, a part of Christian Scripture, and not something to be brushed aside and ignored. Looking at this allegorical interpretation we are told that:

a. seed = the word
b. birds = Satan
c. trouble or persecution = sun
d. thorns = cares of the world, lure of wealth, and desire for other things

But there is a problem (or problems). There is no explanation about the path, rocky ground, thorny patch, or good soil. Instead we hear about: ones on the path, ones sown on rocky ground, those sown among the thorns, and those sown on good soil. This is not an explanation of the soils but about what is sown. So is the seed the word or the ones who hear the word? It is ambiguous at best! To complicate things further there is no mention as to the identity of the sower. Not only does this highlight the difficulty of using an analogy to interpret a parable it seems to have missed some middle term or skipped tracks (it also completely destroys the sermons that I mentioned before. It’s not easy being a preacher! Consider taking your pastor out to lunch sometime and let her/him know that you have learned how difficult it can be to come up with something intelligent and honest to say week after week). This is hard to understand, but don’t give up. Continue to wrestle with it.

Questions for Discussion Part Three

1. Is this parable an allegory?

2. Has verses 14-20 changed any of your answers to question 2 in part one? Explain.

3. Can we be the sower, the seed, and the soil at different times and stages of our lives? Explain.

4. If we assume that the parable is about how people in different situations receive and respond to the gospel, can we be the path, the rocky ground, the thorny patch, and the good soil at different times? If so, please share an example of each.

5. Imagine for a moment that we are talking about evangelism and you (gasp) are the sower.
A. How does this parable change, challenge, or confirm your understanding of what
evangelism is and how it works?

D. Who is responsible for the outcomes of the sowing?

6. How do you think this parable relates to the thinks going on in Mark up to this point?

7. How do you respond to the theory that this is a foreshadowing of things to come?
Does this give you a better understanding of how Mark is organizing the action and the theological framework that is at play?

8. What do you think is the moral of this parable?

9. What questions of suggestions do you have at this point?

Challenge: Rewrite the parable of the sower for a contemporary audience using common experiences and ideas.

Please respond with your answers and I will post Lesson Two: Mark 4:21-25 Lamp Under a Basket soon! Keep up the great work!

Introduction: Mark 4:33-34

With many such parables he spoke the word to them, as they were able to hear it; 34he did not speak to them except in parables, but he explained everything in private to his disciples. Mark 4:33-34

What is a Parable?
A parable is an ancient teaching style that uses the familiar to illustrate or elucidate the unfamiliar. A parable is usually a short story based on common experiences that contain a deeper meaning. Jesus used parables as a way to tease, shock, inspire, or even offend his listeners into a new way of thinking and understanding. In the Gospel of Mark the parables of Jesus act as a momentary glimpse into the kingdom. They are windows into seeing the world through new eyes. They are new opportunities to meditate and study what Jesus was teaching and further allow us to gain a deeper insight to the theological understandings of those teachings as recorded by the writer(s) of the Gospel of Mark.

What are some of the “problems” with the Parables of Mark?
As parables are in themselves indirect there are several difficulties that we can expect as we encounter and explore them. These include:
1. What was common (everyday) in the First Century is not always common to our experience.
2. Most of us have had some level of exposure to these parables that hinder our ability to encounter them openly.
3. We are not an oral culture and are not used to learning through storytelling and are more attuned to reading for direct information.
4. We may not understand the context within the Gospel of Mark in which these parables appear and we may not have an appreciation of the unique voice of this Gospel as to how and why the parables are used.

*For example: We have all heard the saying, “Good fences make good neighbors”. Most of us understand this to mean that keeping our neighbors off our property and out of our business is the best way to live in harmony and peace. Right?!?
WRONG! The context of this saying is actually from a time when neighbors would work together to build a fieldstone wall on the property line. The neighbors would then routinely walk the wall together and repair it as needed. The original sentiment is that working together on a common task and spending time together helping each other created good will and strong relationships, therefore, “Good fences make good neighbors”! The understood meaning to us is almost the opposite of the original and intended meaning.

How will we address these “problems”?
1. We will try to understand the context of the parables within the Gospel and in the culture. We will try to “hear” them as the original readers of Mark might have understood them.
2. We will study a variety of interpretations from different Theologians from different periods of history.
3. We will try to offer our own adaptations of these parables for our own time and experiences.
4. We will try to understand the role the parable plays in the larger witness of the Gospel of Mark.

How do the parables work within the context of Mark?
1. Mark is most likely recording (some form) the teachings of Jesus. Jesus probably used parables as a pedagogical tool. Even the most fringe skeptical biblical scholar(s) such as “The Jesus Seminar” acknowledge Jesus as the source of most of these parables (but not the interpretations sometimes offered).
2. Parables cause the recipient to think and ruminate over what has been said causing the lesson to continue long after the teaching event.
3. The Gospel of Mark contains what is often known as the “Messianic Secret”. Jesus was careful to not be revealed as the Messiah until “his hour” had arrived. The central question of this Gospel is “Who is this Jesus?”. The parables might be like the code used by parents and some pet owners to discuss important issues without revealing too much to those who may be listening. Mark 4:33-34 is a prime example of this use of parables.

Why are the parables in Mark different from their analogs in Matthew and Luke?
For centuries many biblical scholars thought that Mark was a striped down version of Matthew. Because of this the Church often overlooked Mark as being too clumsy and abbreviated.
In the last hundred years or so advances in scholarship and archeological evidence has caused a huge shift in this understanding. Mark is almost unanimously acknowledged as the oldest of the Gospels preserved in the New Testament (aprox. 6o A.D.) and along with the Letters of Paul (aprox. 50-70 A.D.) represents some of the earliest Christian writings. The differences seem to be found in the need of Matthew of Luke (both aprox 80 A.D.) to use the parables in different places or to correct and/or soften the language. The most common way to understand the writing of the Synoptic Gospels (Mark, Matthew and Luke) is called the “Four Source Hypothesis”. Which in a completely over simplified version goes something like this…
1. Mark wrote his Gospel using a collection of Jesus’ sayings that were preserved from oral traditions.
2. Matthew and Luke both used Mark as the outline for their Gospels and supplemented it with stories and traditions that are unique to Matthew (source “M”) and Luke (source “L”) and from a fourth used by both Matthew and Luke, such as the Sermon on the Mount/Plane, but are not found in Mark (source “Q” as “Q” is the first letter in the German word for “Source”). “Q” has been lost to history but was almost certainly a written collection of sayings of Jesus that preserved the earlier oral traditions. There is very strong and compelling evidence for this theory that I will not bore you with any longer.

For the sake of this study we will focus only on Mark, thus making the point mute anyway.

DISCUSSION QUESTIONS
Please respond via e-mail or facebook to each of the following questions.

1. How do you use parables in communicating with others about difficult or controversial topics?

2. How does this brief introduction help you to understand the role of parables in Mark?

3. Have you ever encountered situations where the change in language over time completely changed the meaning of something drastically?

4. What questions or observations do you have at this point?

Please respond within the next day or two and I will address the points and questions and post Lesson One: Mark 4:3-8 (1-20) The Parable of the Sower.

In Christ,

John