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101123 Mark 4_3-20 Session 15.pdf
This is likely one of the most familiar parables of Jesus. It introduces major elements such as the Sower, the seed, and the soil, along with minor elements including the birds, the sun, and the thorns. These components, significant in their own right, will be further analyzed in subsequent sections. The parable especially celebrates the seed that fell on good ground, producing fruit bountifully.
This narrative was originally presented in a context that permits broad but specific applications. In other words, the story has a relevance that is both versatile and context-dependent. One could imagine a teacher applying the illustration to the variability in receptiveness among students in her math class.
Jesus concluded this tale with a somewhat cryptic phrase: "He that hath ears to hear, let him hear" (v.9). This statement serves as an invitation for deeper inquiry. It suggests to the listener that there is more to the story, a specific application that requires investigation. The reader is encouraged to delve into the text, questioning, "To what does Jesus intend this story to apply?" This call for interpretative effort prepares us for the layers of complexity that extend beyond the narrative's face value, which will be explored in further commentary.
The question from "they that were about him with the twelve" reveals that even those closely associated with Jesus were perplexed by this form of teaching, marking a departure from the more straightforward miracles and authoritative teachings they had witnessed so far. Both the Twelve and those around them seeking clarity is a strong indicator of the narrative's inherent complexity. This turn towards parabolic teaching prompts the hearers to seek a deeper understanding, signifying a shift in Jesus' pedagogical approach that invites active interpretation.
This verse is key to understanding and interpreting parables correctly: they reveal “the mystery of the kingdom of God.” Parables are always given to conceal and yet have something to reveal to those who recognize that Jesus is talking about the kingdom.
The definition of the kingdom is simple, if you take it simply from the Word of God. The "Kingdom of God" is the prophesied reign of God through the Messiah, a descendant of King David, who liberates Israel from its oppressors and establishes a just and righteous rule. This Kingdom is a geopolitical reality, centered in Jerusalem, that restores Israel to its former glory and brings peace, justice, and prosperity to the world.
That is the definition of the Kingdom, and is found in the Hebrew Scriptures. The “mystery of the kingdom” is found in the parables of Jesus, revealing information about its arrival on earth.
The parables, therefore, reveal these mysteries to those who will look and listen.
Jesus loosely quoted Isaiah 6:9-10. The original words of Isaiah were specifically about the collapse of the Northern Kingdom of Israel. Without a deeper revelation or further context, one could only speculate that these words more fully relate to the rejection of the Kingdom message by John the Baptist, Jesus, and the Apostles. There is nothing directly in Isaiah 6:9-10 that explicitly connects it to the ultimate rejection of the Kingdom message, and so only by Jesus using the passage here are we able to make the connection without ambiguity.The mystery of the Kingdom lies in the fact that when the Kingdom was finally and clearly offered to Israel, they would see but not perceive, and hear but not understand.
It is important to connect verses 11-12 to understand the connection between parables and Israel’s rejection of her Kingdom. “all these things are done in parables: That seeing they may see, and not perceive….” The word “that” is an adverbial conjunction, and describes why things are now being done in parables. This strengthens the argument given in the commentary on verse 11, that parables are always given to conceal and yet have something to reveal to those who recognize that Jesus is talking about the kingdom.
But why would Jesus want the leaders of Israel to have a failure to understand the kingdom? It may be speculation on our part, since the text does not tell us. I suspect it was because there was further prophecy to fulfill, including the death, burial, and resurrection of the Messiah, as well as the giving of the Holy Spirit, the tribulation (i.e., day of Jacob’s trouble), and the coming of the Messiah in glory the second time. There needed to be an “until” time, as mentioned in Psalm 110:1, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.”
This verse illuminates another significant key to comprehending parables: understanding the parable of the sower is foundational for interpreting other parables by Jesus. In this context, the word "know" is rendered in Greek as οἶδα (oida), a term that extends beyond mere factual awareness. This Greek term encompasses a deeper sense of understanding and perception, more so than another common Greek term for knowledge, γινώσκω (ginōskō), which often refers to knowledge that comes from personal experience. The choice of οἶδα here underscores the importance of insightful, intellectual comprehension.