Mark 4:1–34
4 Again he began to teach beside the sea. And a very large crowd gathered about him, so that he got into a boat and sat in it on the sea, and the whole crowd was beside the sea on the land. 2 And he was teaching them many things in parables, and in his teaching he said to them: 3 “Listen! Behold, a sower went out to sow. 4 And as he sowed, some seed fell along the path, and the birds came and devoured it. 5 Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. 6 And when the sun rose, it was scorched, and since it had no root, it withered away. 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8 And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.” 9 And he said, “He who has ears to hear, let him hear.”
10 And when he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, 12 so that
“‘they may indeed see but not perceive,
and may indeed hear but not understand,
lest they should turn and be forgiven.’”
13 And he said to them, “Do you not understand this parable? How then will you understand all the parables? 14 The sower sows the word. 15 And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. 17 And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away.1 18 And others are the ones sown among thorns. They are those who hear the word, 19 but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. 20 But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”
21 And he said to them, “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? 22 For nothing is hidden except to be made manifest; nor is anything secret except to come to light. 23 If anyone has ears to hear, let him hear.” 24 And he said to them, “Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. 25 For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.”
26 And he said, “The kingdom of God is as if a man should scatter seed on the ground. 27 He sleeps and rises night and day, and the seed sprouts and grows; he knows not how. 28 The earth produces by itself, first the blade, then the ear, then the full grain in the ear. 29 But when the grain is ripe, at once he puts in the sickle, because the harvest has come.”
30 And he said, “With what can we compare the kingdom of God, or what parable shall we use for it? 31 It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth, 32 yet when it is sown it grows up and becomes larger than all the garden plants and puts out 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 without a parable, but privately to his own disciples he explained everything.
1 Or stumble
Section Overview
To those on the “outside,” Jesus teaches in parables as a warning sign of impending judgment (Mark 4:10–12). To his disciples, parables serve as a means of further instruction. Jesus often teaches by means of parables, that is, through different kinds of figurative language and storytelling (Hb. mashal). The coming kingdom (or rule) of God means that Jesus is initiating new and redeemed life. Coming under the rule of God means that the powerful and established principles of a God-opposing individual and social life must come to an end. Human life occurs either by welcoming the kingdom of God or by persistence in the kingdom of self. The growth of this new messianic rule is, at first, inconspicuous (4:1–34).
In the kingdom parables, Jesus describes how God establishes his rule (4:1–32) and who the God of this kingdom is: he acts as a father (Matt. 6:26) who invites (Luke 15:3–32) and also judges (Matt. 25:34, 41). The three parables in Mark 4:2–32 emphasize that God impacts the hearts of people directly, personally, and fruitfully. Mark 4:1–34 constitutes one of the relatively few teaching sections in Mark (note, however, also 7:1–23 and 13:3–37).
Section Outline
II.B. Climax in Galilee (3:13–6:6) . . .
2. Parables and Their Purpose (4:1–34)
a. Introduction to Jesus’ Teaching in Parables (4:1–2)
b. The Parable of the Sower (4:3–9)
(1) Inhospitable Types of Soil (4:3–7)
(2) Hospitable Soil (4:8)
(3) The Call to Listen (4:9)
c. The Purpose of Jesus’ Teaching in Parables (4:10–12)
d. Jesus’ Explanation of the Parable of the Sower (4:13–20)
(1) Inhospitable Hearts (4:13–19)
(2) Hospitable Hearts (4:20)
e. The Parable of the Lamp under a Basket (4:21–22)
f. Valuing Jesus’ Teaching (4:23–25)
g. The Parable of the Self-Growing Seed (4:26–29)
h. The Parable of the Mustard Seed (4:30–32)
i. Conclusion to Jesus’ Teaching in Parables (4:33–34)
Response
Mark now adds in his account a third major topic of his narrative: while he has already presented the ever-expanding authority and power of Jesus as well as his authoritative call to discipleship, he now gives insight into the kingdom-of-God teaching, which serves as the thematic umbrella for both the coming of Jesus and his call to discipleship. The coming kingdom and rule of God connects with the message of the OT in terms of the expectation of the coming of Yahweh.
Initially, Jesus speaks largely in separate terms about the rule of God, on the one hand, and his own identity and purpose, on the other. He must teach his disciples, in corrective contrast to their upbringing, what exactly is meant by “kingdom of God” and “messiah of God.” Only in 8:38 and then especially in 14:25 does Jesus connect the two motifs (by then redefined), teaching that the preacher of God’s kingdom is the Messiah-King, eternal Son of God. This messianic kingdom continues the OT redemptive work of God’s pursuit of a people. Now, however, God pursues a universal Jewish/Gentile people spanning the world. The coming kingdom is personalized in Jesus’ call to individual and corporate discipleship.
The representative parables given in 4:1–34 stress that it is God who is at work. Inconspicuous in its beginnings, the growth that God nevertheless works issues in the individual and corporate fruit of reconciled, God-surrendered lives as a testimony to a watching world. Jesus teaches in parables in order to describe the state of the human heart and to convey various characteristics of the rule of God. To those “outside,” Jesus tells parables as a sign of judgment of hard-heartedness (cf. Isa. 6:9–10). To those who remain with Jesus, his parables serve as a means of instruction. In Second Temple Judaism, mashal (“parable”) referred to many different forms of figurative speech, including similes, parables, and allegories. Jesus’ parables describe God’s new and redeeming life, which challenges and exposes the deeply entrenched patterns of a God-opposing, self-sufficient life. The rise of this new rule is, initially, very modest. Nevertheless, it grows increasingly to display the visible glory of God.
Skeptics may question whether there is a God in this very troubled world and, if so, whether one can actually know him. Jesus says that God and his ways, while often inconspicuous, are real. Skeptics must also hear that human existence is marred by the reality of a hardened heart that resists receiving anything from God—intellectually, morally, or volitionally. Both skeptics and followers of Jesus need to hear the parable of the sower, which exposes the inner heart of a person: Is there merely a fleeting interest in Jesus to see what he may offer? Is there openness to Jesus only on the condition that he promptly improves lives and delivers from all problems of life? Is there engagement with Jesus while simultaneously remaining blind to rising worries and lusts in the human heart? Or is there, mediated by the Holy Spirit, an openness to Jesus’ radical call and a sustained willingness to serve as a host to him and his purposes? Such openness will lead to radical transformation.
Followers of Christ may become discouraged or tempted to capitulate in the face of many powers and established systems in this world that seem to eclipse, even to threaten, the very existence of the nascent kingdom of God. It is important to note in this context the persecution of true followers of Christ throughout the ages. Jesus inspires hope among his followers to believe that God’s purposes, which do grow only gradually, will in the end most assuredly be realized, regardless of the many obstructions and hindrances that even Jesus experienced.
Such sober realism, combined with a trust in the reality and goodness of God in the midst of great suffering and ungodliness—rather than triumphalism or the false hopes of the prosperity gospel—is the solid basis of Christian hope. The triune God exists, and the triune God works out his purposes, regardless of the current state of the world. What is required of every disciple is prayer for a moldable heart and mind (cf. 1 Kings 8:58, 61) so that God may fulfill his purposes in and through individual disciples and his corporate people. Contrast this with Luke 7:30, which concludes: “The Pharisees and the lawyers rejected the purpose of God for themselves.”
Or stumble
4:1 As is his habit, Jesus concentrates on teaching. In parables of the kingdom he teaches on the nature of the rule of God. “Crowd[s]” are now to be expected.
4:2 Mark offers a few examples of Jesus’ preaching in “parables” (cf. comments on 3:23–27; 4:10–12; 7:17; 12:1–11). The word “parable,” occurring eight times in chapter 4, is derived from the Greek word paraballō, meaning literally to “set side by side [for purposes of comparison],” thus giving an “illustration, simile, parable.” As stated above (cf. Introduction: Interpretive Challenges), some of Jesus’ teaching “in parables” belongs to the category of simile (= “how can I compare”; 4:26–29, 30–32). Some of Jesus’ stories are “parables” in the strict literary sense of the word, that is, stories with one major point of connection between the story and its intended message. Finally, some of Jesus’ stories are “allegories,” containing two or three major points of connection between the story and its intended message (cf. 4:3–9, 13–20; 12:1–12).
On account of Jesus’ subsequent interpretation, the present story can be categorized as an allegory. It displays three major points of connection between the story and its message (cf. comment on 4:3–9). A prophet who speaks in parables (e.g., 2 Sam. 12:1–10; 14:5–20; Isa. 5:1–7; Ezek. 17:2–10) may affect the hearer in two distinct ways: (1) to the hard-hearted hearer, speaking in parables represents a prophetic warning; (2) to the open-hearted hearer, parables explain principles of difficult truths in memorable ways. As such, they often draw on vivid examples from nature or human life. Jesus’ parabolic teaching focuses on the growth of the messianic rule of God.
4:3–4 Jesus frequently calls his hearers to “listen” carefully (compare with 4:9). In this story the farmer uses the less popular approach of the two possible approaches known at the time of Jesus: he sows the seed over the ground without first plowing it. In many other circumstances the soil was plowed prior to sowing.
4:4 “Birds” pick the seed off the ground. The image describes a seasonally trampled “path.”
4:5 Since the planter did not plow the ground, he also skipped the task of removing various rocks situated just below the surface of the soil. Such rocks inhibit the development of roots, which is especially necessary in areas of drought and heat. The consequence is “scorched” (v. 6) and “withered” (v. 6) plants.
4:6 The plant withers in the heat of the day (cf. James 1:11).
4:7 Some small shrubs (“thorns”) were also left in the field because it had not been plowed (cf. Jer. 4:3). Thus far, seed that has fallen on any of these areas of the field has ultimately borne no fruit (“yielded no grain”), even though there was an increasing potential for doing so.
4:8 The “good soil” enables the “growing,” “increasing,” and “yielding” of much harvest (Mark 4:28). Depending on the type of seed, a “hundredfold” yield may reach beyond natural limits and may thus suggest intentional exaggeration in the story itself. An OT example is Genesis 26:12, where a hundredfold yield points to the special blessing of God.
4:9 The OT often emphasizes hearing with the heart (e.g., Isa. 6:9–10; 29:13; 43:8; 44:18, Jer. 5:21; Ezek. 12:2). Such deeper hearing requires the surrender of self-sufficiency. The parable of the sower, including Jesus’ explanation, contains no less than eight references to hearing (Mark 4:3, 9 [2x], 12, 15, 16, 18, 20; cf. 4:23 [2x], 24, 33; 8:18). The comments on 7:31–37 further underlines the fact that Jesus opens the ears of his hearers, physically and spiritually, by changing their inner attitude.
4:10 Those who stay with Jesus (cf. 3:14) get to listen to an in-depth explanation (see the durative imperfects in vv. 10 and 11) for the purpose of Jesus’ teaching in parables and the content of his parables (4:34; 7:17). Here, Jesus instructs the Twelve at length. They are later to pass on his instruction.
4:11 The text implies that the present parable with allegorical interpretation (4:3–9, 13–20) belongs to the group of kingdom parables, describing one of its foundational and characteristic aspects (cf. comment on 4:13). In many parables (4:2, 13–14, 30, 33; compare with 12:1, 12), Jesus reveals (cf. 4:34) the hitherto hidden (Gk. mystērion, “secret”; cf. 1:14–15; cf. Dan. 2:27–28, 47) mysteries of the “kingdom of God,” that is, the messianic reign of God over individuals and the whole people of God. Such revelation implies, once again, a claim to exceptional authority on the part of Jesus. The text identifies those who are not (yet) members of the messianic community as being “outside” (4:2). They perceive parables as riddles due to their autonomous, antitheistic hearts (Rom. 5:10).
4:12 The quotation from Isaiah 6:9–10 (cf. John 12:40; Acts 28:26–27; Rom. 11:3) underlines the fact that Jesus teaches in parables to outsiders as a serious, prophetic way of warning (“so that ‘they may indeed see but not perceive’”), stopping short of an outright condemnation. No doubt, Isaiah 6:9–10 describes a state of Israel’s hard-heartedness, which is ripe for temporary divine judgment, precluding the opportunity to repent. On the other hand, a note of hope is contained in Isaiah 6:13. Mark 4:12 thus warns, at the least, of the serious ramifications for all those (Gentiles and Jews) who do not welcome Jesus and his teaching. Based on 4:33–34, however, there is still opportunity for repentance in the context of Jesus’ parabolic teaching. Note, on the other hand, the hardening effect of Jesus’ parable of the wicked husbandmen in Mark 12:1–12. The parabolic teaching of Jesus thus further separates followers from opponents, based on their proximity to Jesus and the resulting constitution of their hearts (Luke 12:51; John 10:19; cf. Heb. 4:12).
4:13 The present parable, with its moderately allegorical interpretation, functions as a fundamental introduction to the kingdom’s inconspicuous beginning in individual hearts (Mark 4:11). At its core, the messianic kingdom commences not with political or social change but with the fundamental God-worked renewal of the individual human heart. Surprisingly, Jesus hints at the fact that the disciples, too, suffer from hard hearts (cf. comments on 6:51–52; 7:18; 8:17–21).
4:14–17 Jesus interprets his story in an allegorical way. However, not every detail of the parable should be viewed as a metaphor. Given the literary structure and emphasis of the story, the key points of the story and thus its interpretation are the “seed” as the “word” and various types of “soil” (hospitable and inhospitable) as representing the human heart (fruitless or fruitful). The “sower,” that is, Jesus, authoritatively sows the “word” of the rule of God into all manner of human hearts.
Beyond this, possible allusions can be seen in the following: the different inhospitable hearts gradually and progressively promise to be more receptive to the “word” (vv. 15, 16, 18), which contains the overarching promises and claims of the rule of God. The story thus begins with relatively indifferent hearers. It progresses to opportunistic hearers who have, however, no roots and also shun “tribulation” and “persecution.”
The parable climaxes in describing relatively interested hearers who nevertheless stay captive to the usual burdens of life, acting as if God were not real. The “birds” (v. 4) can represent “Satan.” The sun can represent “tribulation” and “persecution.” These trials occur on “account of the word.” Jesus thereby begins to prepare his disciples to anticipate times of suffering as one of the consequences of being associated with him (10:30; cf. also 13:19, 21, 24).
4:18–19 Instead of lack of depth (roots) and external affliction (vv. 16–17), “thorns” speak of internal suffocation. This is brought about by three things:
(1) “Cares [or “worries”] of the world.” Such worries arise in the heart of a person who lives as if God did not care or even exist (cf. Matt. 6:25–34).
4:20 The “good soil” points to a sustained and persistently attentive and accepting heart that allows and welcomes the development of all that the rule and will of God (“word”) brings, requires, and needs. Contrast the aorist of akouō (“I hear,” in a punctiliar, characterizing sense) describing those who do not bear fruit (Mark 4:15, 16, 18) with those who do bear fruit (akouō in the durative present, i.e., “I keep on listening,” v. 20). The other two verbs in verse 20 are also in the ongoing present tense (paradechontai, “they keep on receiving”; karpophorousin, “they keep on bearing fruit”; cf. 4:28). The fruit-bearing disciples are those who allow God increasingly to take over in their entire lives—without their becoming irresponsible, however. Rather, they learn to bear responsibility in the context of a growing dependence upon God. Bearing “fruit” cannot be self-produced; it can be borne only in dependence upon the source of life.
In the context of the entire Gospel of Mark, fruit can be seen in various ways, including in (1) surrendered repentance, (2) victory over satanic forces, (3) gradually overcoming a self-centered existence, (4) moral purity as a consequence of Jesus’ sacrifice, (5) radical transformation of life, and (6) the proclamation of Jesus’ message in word and deed. The appropriate response to this parable is sincere prayer for the intervention of God in the heart of each disciple (John 6:43; Eph. 2:8–10; cf. 1 Kings 8:58, 61). The “word” refers initially to the preaching of Jesus that God’s rule has come (Mark 1:14–15; 4:14, 33). In the course of Jesus’ entire work, however, it becomes clear that he also is the Word (cf. John 1:1, 14; 1 Pet. 2:8; 1 John 1:1; Rev. 19:13).
4:21–22 Mark 4:11, 13, 26, and 30 suggest that the present parable, now again given to the public (cf. 4:9, 26, 33–34), may also describe an aspect of the messianic rule of God. The announcement of his coming and rule is like bringing an oil “lamp” into a room (cf. Matt. 5:15; Luke 8:16; 11:33). Jesus thus teaches that the rising messianic rule of God brings “hidden” things to light: for example, a hard heart and sin committed in secret (Mark 4:11; cf. Matt. 10:26; Luke 8:17).
4:23–25 Jesus emphasizes the importance of intentional listening and open-hearted hearing (cf. comment on 4:9). “Measure” is a term derived from markets, referring to the weight and significance attributed to the message of Jesus. It thus displays the inner attitude toward the teaching of Jesus (4:13–20; cf. Matt. 7:2; Luke 6:38). As God causes regeneration in the heart of the hearer, “still more will be added to you”: God places his Spirit in that heart and causes much fruit to grow. The paradox in Mark 4:25 is known in Judaism. As such, it underlines the statement made in verses 24–25: he who receives God’s rule and presence with an open heart will be given more of God-caused fruit (Mark 4:13–20; see the analogy in 1 Kings 3:11–13). The one who relies on himself without receiving the word (“the one who has not”; cf. Isa. 50:10–11) will even lose that (“what he has will be taken away”).
4:26–29 The motif of the present parable carries on with the description of various characteristic elements of the rule of God. It tells of a man who sows and then goes through the cycle of sleep and wakefulness. The emphasis lies on the fact that the fruit grows “by itself” (Gk. automatos; “automatically”). It grows without the farmer’s effort (cf. Mark 4:27). He “sleeps” and “rises”; “he knows not how” the seed grows. It also grows only gradually (James 5:7; contrast Matt. 13:25).
The ability to bring forth fruit arises from being hospitable to the word of the active rule of God. Mark 4:27–28 thus stress the gradual God-given growth of good fruit (cf. comment on 4:20, concerning fruit bearing). Such a gradual growth of the rule of God was not expected at the time of Jesus. The expectation was that God’s kingdom would arrive suddenly and all at once, either by a political uprising, that is, the reestablishment of Israel’s theocracy, or at the time of the last judgment, thereby replacing the present eon.
In contrast to these perspectives, Jesus conveys the fact that the messianic rule of God arises quietly (cf. comment on 4:30–32), grows steadily amid—and despite—much rejection and difficulty (4:13–20; 13:9), and finds its glorious consummation at the second coming of Jesus (4:29; cf. also v. 32). This parable conveys great hope and confidence (cf. v. 27; 13:32) in the sovereign purpose and work of God (contrast Luke 7:30). Since it is God who expands his kingdom rule, nothing will be able to obstruct or oppose it. Growth is assured. Here, “sickle” and “harvest” signal the last judgment.
4:30–32 A third and final “kingdom” parable stresses that the reign of God begins in a fashion very different than anticipated. Likewise, its astonishing consummation is both unexpected and a great blessing. Jesus compares the simple beginning of the rule of God with a very small “mustard seed” (cf. Luke 17:6). The mustard seed is proverbially known as the tiniest seed, which can still bring forth a sizeable shrub of 3–9 feet (0.9–2.7 m).
The metaphor stresses inconspicuous and modest beginnings. As stated above (cf. comment on 4:26–29), this goes against the popular anticipation of the coming kingdom at the time of Jesus. These expectations implied that God’s kingdom would be established without warning and all at once. The popular view held that it would arise on account of a political uprising. The less popular view held that it would come in conjunction with the last judgment. In contrast to these views, Jesus’ parable stresses that God’s rule will not be established all at once. Rather, there will be an inconspicuous and modest beginning, culminating eventually in an astonishing and glorious end.
The “nest” of “birds” in the “shade” of the grown bush speaks, in this context (contrast with Mark 4:4), of divine blessing. The great and universal culmination of God’s restoration and kingdom rule are assured (Ezek. 17:22–24; Dan. 4:7–19). It is therefore deceptive to believe that small beginnings can never lead to anything of substance, especially when initiated by God.
4:33–34 According to 2:2, Mark, together with Matthew and Luke, provides only a few samples of Jesus’ extensive teaching in parables. By means of these parables he conveys the “word,” seeking thereby to explain the mysterious nature of the messianic rule of God. Jesus warns his hardened opponents by means of select parables. While opportunity for repentance is nearly out of the question in Isaiah 6:9–10, Jesus’ opponents, on the other hand, might yet turn (“as they were able to hear it,” Mark 4:33; cf. comments on 4:10–12). “Privately,” Jesus assists his disciples in grasping the meaning of his teaching. They too are warned of hard-heartedness (cf. Mark 7–8), but their hope lies in the fact that they remain with Jesus.