Mark 4:26-34
26 He also said, "The kingdom of God is as if someone would scatter seed
on the ground, 27 and would sleep and rise night and day, and the
seed would sprout and grow, he does not know how. 28 The earth
produces of itself, first the stalk, then the head, then the full grain in the
head. 29 But when the grain is ripe, at once he goes in with his
sickle, because the harvest has come." 30 He also said,
"With what can we compare the kingdom of God, or what parable will we use
for it? 31 It is like a mustard seed, which, when sown upon the
ground, is the smallest of all the seeds on earth; 32 yet 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." 33
With many such parables he spoke the word to them, as they were able to hear
it; 34 he did not speak to them except in parables, but he explained
everything in private to his disciples.
Mark 4:26-29 is a
parable of the seed growing by itself unique to Mark. Jesus is speaking to the
combined audience of the uncomprehending crowds and his privately tutored
disciples. Mark applies the parable to the specific ways to the rule of God. To
decipher the intended focus of this parable, it helps to keep in mind three
main themes that remain constant throughout Mark's gospel. Whatever else the
parable says, one can identify it as contributing to a Christological focus (on
Jesus' identity), a theological focus (on God's bringing in the kingdom) or a
pedagogical focus (on the path of proper discipleship).[1]
By focusing on this third concern, the message this parable has to offer as a
heuristic aid to discipleship, a new focus for this text comes into view. However, in the form of questions, I will
hint at other possible approaches to the parable. I will identify four stages
in the parable. It may be about the seed, perhaps the process of growth, or the
parable as a whole may be about the reign of God. I will also seek to apply it to the church
and discipleship situation of the American church today.
26 Jesus also
said, "The kingdom of God is as if, in the first stage, someone would scatter seed on the ground, 27
and would sleep and rise night and day, and, in the second stage, the seed would sprout and grow, he does not
know how.[2] Is
the seed the divine seed that Christ implants in the heart and in the church?
Does it suggest the gradual evolution of the rule of God in human society? Yet,
the seed depends upon others. Thus, to
understand the parable with a focus upon the seed is questionable. Until
the farmer sows it, the seed is inert. Yet, the parable reveals little about
the farmer's attitude, except here, where it takes note of the ignorance of the
farmer. It would seem odd to see such an unenlightened figure the positive
focal point of this parable. Yet, the farmer has enough knowledge to plant the
seed correctly and care for it adequately. Given that the farmer must sow and
wait, does the parable invite our attention on patience? In the third stage, 28 the
earth produces of itself, first the stalk, then the head, then the full grain
in the head. During the growth process of the seed, the parable
emphasizes that "the earth" is responsible for the transformation
from a seed to a plant to a crop in the field. Once planted, the seed begins to
sprout and grow and the sower has no idea how this happens. The progressive, unchecked growth and
development of this seed, this word Jesus presents. The growth is a gift of
God. Thus, we could focus on the growth of the community with attention to the
growth of the communion of saints. The growth includes fruitfulness in the mere
fact that as it exists it enlarges its own circle and constituency in the
world. However, we must not forget that is a great and rare matter when people
come to faith and become witnesses to the gospel. The community will always have
to resist the temptation to win people by diluting the wine with a little
water. The community should not be surprised that the increase in the number of
believers is not easy. We need to stress that the true growth is intensive in
that it is vertical in height and depth. The saints increase in the reception
and exercise of the holy things entrusted to them. The progress of the church
denotes in the New Testament spiritual progress primarily.[3]
In that sense, the parable tells us that since the community exists in the last
age, the history of the community is the history of a subject that grows of
itself.[4]
In the fourth stage, with the language typical of the eschatology of the
period, 29 when the grain is ripe, at once he goes in with
his sickle, because the harvest has come." Could the emphasis
upon the harvest suggest the parable refers to the speedy arrival of the rule
of God? Conversely, could the fact that the seed is growing mean the rule of
God is already present in the ministry of Jesus? The growth of the seed, while
uncontrolled by the sower, is not without some definitive end purpose. Growth continues until the farmer notices the
fruit ripe, and then it is time for the harvest. Thus, the farmer has enough
knowledge to recognize when the seed has come to full fruit and to harvest it.
The farmer is not omniscient, but he is capable. He correctly reads the signs
he sees and responds accordingly. Woven throughout this cycle is the presence
of the farmer. The farmer sows the seed, waits for its growth, and finally, at
the correct time, harvests the crop. The contrast between the action of the
farmer at the beginning and end on the one hand and the seed growing secretly
on the other is at the heart of the parable.
The parable contrasts what seed and earth do apart from the minor work
of people. The farmer acts only at the
beginning and end; the seed grows without the farmer being aware of it, and it
produces grain on its own, without the farmer’s help. Only at the end, at harvest time, does the
farmer re-enter the picture with his sickle. It contrasts how little humanity
contributes to the harvest compared with what the earth contributes. The final
verse echoes the language of Joel 3:13. Joel's harvest clearly relates to the
image of the Lord's warriors (3:11), who the Lord sends out to
"harvest" the wicked. In Jesus' parable, there is no expressly
punitive response tied to this harvest, but there is a call to definitive
action on the part of the farmer. Despite the fact that the farmer (i.e., Jesus'
disciple) may remain ignorant of the divine work that accomplishes harvest
time, the parable calls for action and the farmer obeys that call. Bringing in
the harvest itself is the second focus of the parable‑‑ that one measures by
the willingness of the farmer/disciple to swing the sickle, not any ability to
discern the mysterious forces of the divine that brought about harvest time.
Perhaps the best title is, "The Farmer and the Harvest." The thrust
of this parable is not some "heavenly meaning" but the duty of the
disciple to be obedient here on Earth.
However, no strong
agreement exists on the title for this parable text. This fact shows that
interpreters disagree on the primary focus of the parable. Thus, other attempts
to offer a title are: "The Growth of the Seed," "The Seed That
Grows by Itself," "The Seed Growing Secretly," "The Patient
Husbandman," "The Confident Sower" and "The Unbelieving
Farmer." The operative title seems to be dependent upon what player
exegetes deem most central to the text. Interpretations differ as to the
emphasis placed on the seed, the theme of defection, the process of growth, or
the harvest. We know it refers in some way to the rule of God.
I offer a brief
reflection. We live at a time when, in many places, churches are not prospering,
and we may find ourselves pessimistic about its future. Is the crop going to
fail? It may well be that churches are going through a kind of winnowing.
America has had the luxury of having cultural Christians. In a sense, they are
Christians in name only because the culture encouraged connections to
Christianity. This cultural setting has led to congregational Christians, who
are similar, but take the step of connecting to an actual congregation that
they attend and support occasionally. Convictional Christians are those who
seek to live their faith. They have met the risen Lord, who has changed them
and they seek to live their lives in relationship with him. Many polls suggest
that the category of “nones” is growing in America, but likely, this describes
a defection from those who are cultural or congregational Christians. They feel
less societal pressure to call themselves something they never truly were in
the first place.[5] If
this analysis is true, it has large implications for the ministries of the
churches in the American missional setting. The point is that God is
responsible for the harvest. Our purpose here is not to debate whether the
church is, or is not, falling on hard times. Rather, our purpose is to hear and
take confidence from Jesus' parable that tells us that the gospel seeds we
scatter are growing, even if "we do not know how," and that the full
grain will one day appear.
Mark 4:30-32 is a parable
concerning the mustard seed. Another version is in Q, Luke 13:18-19. It reveals
the nature of the rule of God. We are in many respects members of that
uncomprehending crowd listening to Jesus’ parables. We must not lose the irony
of this parable. This text has never suffered from an identity problem.
Scholars and preachers have long referred to it as the parable of the mustard
seed.
Let
us first consider the possibility that Jesus offers a parody of the noble cedar
that we find in Ezekiel 17:22-23. The Lord will take a sprig or break off a
tender twig from the top of the mighty cedar and plant it on a high mountain. It
will produce fruit and become a noble cedar where every kind of bird will live
in its shade. We find a similar image in Daniel 4:10-12. Nebuchadnezzar sees a great
tree at the center of the earth. All nations could see it. It was beautiful,
its fruit abundant, and it provided food for all. Animals found shade, birds
nested in it, and from it all living beings found their food. In this case,
however, he also saw the tree cut down. In order for us to think of this as a
parody, we need to think of Jesus as engaging in some type of scholarly
discussion with the scribes and Pharisees. We might even think of apocalyptic
literature as supporting such a majestic image for the rule of God. In that
context, this image of a mustard seed growing to become foot high weed is
surprising and challenging. We might think of Jesus as saying something like
this. So, you think the rule of God is coming with majesty? Maybe not. Maybe it
will come in the form of a seed that grows to become a troublesome weed. In any
case, let us look at the parable closer.
30 Jesus also said, "With what can
we compare the kingdom of God, or what parable will we use for it? 31
It is like a mustard seed, which, first, when sown upon the ground, and second, is the smallest of all the seeds on earth. The proverbial
small mustard seed is a surprising metaphor of the rule of God, which in
everyday use is an image of greatness. Jesus
surprises people by referring to God’s rule as a lowly garden plant. Note the simplicity of Jesus is not something
the disciples understood until later. 32 Yet when
it is sown it grows up and becomes the greatest of all shrubs. The
weed was an annual shrub that would grow from two to six feet tall. One could
cultivate them for spices.[6] In unusual cases,
it might get 9 to 15 feet high, so “tree” might be appropriate. Yet, even in
the best scenario, it is not the tree of
Ezekiel and Daniel. The distinctiveness of Jesus at this point shows itself in
the image of the rule of God as a shrub rather than the mighty cedar or oak.
The image may even be a critique of the arrogance of the image in Daniel. The
arrogance to which the image appeals in Daniel gives way to the modest affair
of the rule of God as proclaimed by Jesus. It offers little by way of earthly
reward, and thus contrasted his view of the rule of God from the typical hope
human beings have for greatness. The rule of God is inconspicuous, growing in
its ability to provide shelter for others.[7] Further, it puts forth large branches, so that the
birds of the air can make nests in its shade." Jesus takes the image from
the realm of nature, like the Cynics who looked to explain and elaborate their
equally unconventional style of felicity through the trope of following nature.
It reveals the nature of the rule of God. It pokes fun at the arrogance and
aspirations connected with that image.
For Jesus, God’s rule was a modest affair, not obvious to the untutored
eye. It offered little by way of earthly
reward. Its demands were
staggering. He apparently did not want
it confused with traditional, mundane hope. Nothing inhibits the growth of this
small seed. The growth is mysterious. The
method of this phenomenal growth remains a divinely guarded secret. In the case
of this mustard seed, there is not even any human attendant watching its growth. It becomes the greatest of all shrubs. Human
understanding cannot fathom how, out of the tiniest of all seeds, the
mysterious powers of generation bring about such astounding growth that the
mustard shrub should be "the greatest of all." So phenomenal is the
growth that the "birds of the air" find shelter and shade in its huge
branches. The parable only has the birds
of the air, creatures completely free from intervention, as in a relationship
with the large shrub. Here it seems that this parable is concerned with the
theological focus ‑‑ the ability of God to bring in the rule of God from tiny,
apparently insignificant beginnings. The rule of
God is already present. People already seek its shelter. However, the point is
not the surprising size of the mustard plant springing from a tiny seed. The point
is that even then, the mustard plant is no tree. It remains a large shrub. For
Jesus, the rule of God was a modest affair, not a new world empire. It was pervasive but unrecognized, rather
than noisy and arresting. It is
anti-social in that it endorses counter movements and ridicules established
tradition. At the time of planting, no seed is what it proves to be, perhaps
especially a mustard seed. The sower of
the seed works with a conviction of reality not determined by the meager shape
of how things currently appear or by their customary evaluation. A certain ironic playfulness inhabits the
comparison at hand. Well, that is somewhat impressive. Yet, I am not sure that
this image is impressive. I am not sure we like Jesus comparing us to a weed. Jesus
thus reminds us that the standard of measurement provided by the world does not
impress God. The world regards the Jesus
movement as small, insignificant, and powerless. The rule of God
is a weed! Tiny seeds germinate, take
root, and sprout up here and there all over.
Like crabgrass, you cannot overcome it, no matter how you try. Of all the images of God’s people, the church
— the body of Christ , people of the Spirit, rule of God — the image of us as a seemingly insignificant
but pesky weed may not be one of the most appealing. However, I do find it somewhat comforting in
a strange way. Jesus tells us that the rule of God is surprising like
that. Thus, historically, the bulk of scholarship his tied Jesus’ description
of the mustard seed’s growth into a huge plant capable of sheltering birds, with
other Old Testament texts that discuss that possibility. However, I am suggesting that Jesus is being
both more literal and more ironic in his use of this image. In that sense, the parable tells us that since
the community exists in the last age, the history of the community is the
history of a subject that grows of itself.[8]
Mark
4:33-34 is a summary that concerns the use of parables by Jesus.
33 With
many such parables, he spoke the word to them, as they were able to hear it. The
block of teaching material in Chapter 4 ends in an open‑ended way. Apparently,
Mark did not have access to other parables. 34 He did not speak to them except in
parables. Mark underlines this tradition by testifying that the
parable format was Jesus' primary means of communication with these crowds.
However, he explained everything in private to his disciples. Here is a genuine mark of discipleship, for Jesus
explained everything to them.
Some find
this fact annoying. We might like it better if Jesus taught primarily in crisp
rules that describe how to be a good disciple, or define the reign of God, or
even provide seven key features of the kingdom of heaven and what they mean to
you.
Instead,
what the Gospel provides us is many parables. You can have some fun with
parables. You can figure out new ways to interpret them and apply them to new
situations. Rules do not change. It can be difficult to adapt them to new
situations. If you think rules would be better, try reading the last part of
Exodus, and especially Leviticus and parts of Numbers, as well as Deuteronomy.
Parables engage us and entice us into their world. Jesus let the listener make
the Good News become his or her own story and experience. We become part of a
new parable, the parable of our lives. You add a chapter to the Gospel story.
What chapter did you add to your gospel this week? How did the parables acted
out in your life witness to the Good News? Do any of these titles remind you of
this week's additions to your work in progress?
-- The
Parable of the Crabby Boss and the Christian Coworker
-- The
Parable of the Kids Who Won't Clean Up Their Rooms and the Mother Who Is
Threatening to Ground Them for Life.
-- The
Parable of the Flat Tire and the New Suit.
-- The
Parable of the School That Doesn't Feel Safe and the Kids Who Must Attend
There.
-- The
Parable of the Parents Who Don't Have a Clue.
-- The
Parable of the Empty Cupboard and the Overflowing "Bills To Pay"
Slot.
Do not worry if these, or the
particular parable stories you experienced this week, did not seem to have any
grand significance, any definitive "gospel" quality to them, as you
lived through them. The power of a parable is partly its ability to stand up to
scrutiny and self-examination at a later time -- and there to reveal its true
meaning, its gospel heart. Jesus spoke in parables to the crowds. Only later
did he explain to his own disciples the kingdom kernel that lived within his
stories. It is the job of all of us, as
Jesus' disciples, to come together and plug into the parable power running
through each other's lives.
[1] (See Claude N.
Pazur, "The Grain Is Ripe, Parabolic Meaning in Mark 4:26‑29,"
Biblical Theology Bulletin vv. 17,21‑23,
Jan. 1987.)
[2]
Mark's gospel uses parataxis ‑‑ the practice of joining together short
sentences or even sentence fragments into extended chains of narrative through
a series of repeated "of," "and" or "but" (kai or de) references. These parataxis structures produce lists of actions
or descriptions for which the reader must then provide an order. In verse 27,
this practice ties together the actions of the farmer and the seed but does not
elaborate on their relationship.
[3]
Barth, Church Dogmatics IV.2 [67.2]
645-51.
[4]
Barth, Church Doggmatics IV.2 [67.2]
645.
[5]
Stetzer, Ed. "The state of the church in
America: Hint: It's not dying." Christianity Today, October 1, 2013.
christianitytoday.com.
[6]
(M. Eugene Boring, "The Gospel of Matthew", New Interpreter's
Bible Commentary [Nashville: Abingdon Press, 1995], 309, Craig
Keener, A Commentary on the Gospel of Matthew, [Grand Rapids:
William B. Eerdmans, 1999], 388; H. L. Ellison, "Matthew" New
International Bible Commentary[Grand Rapids: Zondervan, 1979], 1136).
[7]
(Warren Carter, "Matthew", New Interpreter's Study Bible [Nashville:
Abingdon Press, 2003], 1770).
[8]
Barth, Church Doggmatics IV.2 [67.2]
645.
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