2. Jesus' teaching in parables 4:1-34

This is the first of three extended teaching sessions that Mark recorded (cf. 7:1-23; 13:3-37). The three parables in this section describe the character of the messianic kingdom.

Parables are illustrations that teach truth by comparisons (Gr. parabole, lit. "something thrown alongside"). Some are long stories, but others are short similes, metaphors, analogies, or proverbial sayings (cf. 2:19-20, 21, 22; 3:24-25, 27). The popular definition that a parable is an earthly story with a heavenly meaning is essentially accurate as far as it goes. The use of parables for teaching was a common rabbinic device that Jesus adopted and used with great skill.

 The setting 4:1-2 (cf. Matt. 13:1-3a; Luke 8:4)

Jesus apparently taught these parables shortly after the incident Mark just finished recording (3:20-35; cf. Matt. 13:1). This was a very busy day in Jesus' ministry that evidently included all the events in 3:19-4:41 (cf. Matt. 12:22-13:53; Luke 8:4-25). "Again"looks back to 3:7 and perhaps to 2:13. The boat (Gr. ploion) in which Jesus sat was a vessel larger than a rowboat (cf. 3:7), perhaps a fishing boat.

Matthew recorded Jesus giving two groups of parables on this occasion: four to the multitudes (Matt. 13:3b-35), and four to the disciples (Matt. 13:36-52). Mark recorded only Jesus' parables to the multitudes. Both evangelists recorded Jesus' explanations to His disciples, though what they recorded Him saying is not identical.

 The parable of the soils 4:3-9 (cf. Matt. 13:3b-9; Luke 8:5-8)

Jesus introduced and concluded this parable with instructions that His hearers should give it careful consideration (vv. 3, 9, cf. v. 23). Mark's account of this parable is almost identical to Matthew's. It is the only parable that Jesus spoke this day that all three synoptic evangelists recorded. Probably Jesus taught this parable many times during His ministry as an itinerant preacher, and the disciples were familiar with it. It is also a key parable because it introduced elements that recur in the other parables Jesus taught that day, such as the seed.¹⁰⁶

 Jesus' explanations to His disciples 4:10-29

This section of Mark's account records Jesus' words to His disciples that the multitudes did not hear.

 The parable of the seed growing by itself 4:26-29

Since this parable supplements the parable of the soils, it appears that Jesus addressed it to the multitudes (cf. vv. 1-9). Mark is the only evangelist who recorded this part of the discourse. Each parable to the multitudes illuminated an aspect of the messianic kingdom.

The identity of the man in the parable is secondary, though in view of the former parable he represents Jesus and His disciples. The significant element is how the seed grows. In the former parable the seed represented the good news about the kingdom, and it means the same thing here.

The seed enters into the ground and grows mysteriously, without the continuing work of the sower. God causes it to grow. Farmers know the conditions that help or hinder plant growth, but they do not fully understand the growth process nor can they cause growth. Only God can do that. The earth itself appears to cause plants to grow automatically as they move through the various stages from germination to maturity. Jesus stressed this fact by putting the Greek word automate("by itself") in the emphatic first position in the sentence. Finally the sower, who had played no visible role in the growth of the crop, returned to the field as its reaper.

This parable would have encouraged the disciples to realize that the preaching of Jesus and their own preaching in anticipation of the kingdom would bear fruit in time. God would cause the seed that they planted in the ears and minds of many to germinate into new life and to grow. Growth of the believing community would increase, though no one could really explain why it was growing except that God was responsible for it (cf. Matt. 16:18). Eventually there would be a harvest of the crop when God, the ultimate sower, saw that the time was right. Probably this refers to the end of the messianic kingdom. The parable bridges history from the initial time of sowing in Jesus' day culminating in the harvest at the end of the messianic (millennial) kingdom.

Another interpretation of this parable views it as describing growth within individual believers.¹¹²The problem with this view is the identity of the kingdom of God. Other interpreters see it as picturing the mysterious appearing of the messianic kingdom at the time of harvest.¹¹³However the emphasis in the parable is on the growth of the seed, not the harvest of the crop. A third view takes the period of growth to be the inter-advent age with the harvest occurring when Jesus returns to establish His kingdom on earth.¹¹⁴This view limits the parable to the "mystery form"of the kingdom. I find nothing in the text to justify interpreting the kingdom as the Old Testament predicted it as the mystery form of the kingdom. I believe that when Jesus said the kingdom of heaven (or God) was similar to something what He described included the messianic (millennial) kingdom. It did not just represent the inter-advent age leading up to its beginning.

 The parable of the mustard seed 4:30-32 (cf. Matt. 13:31-32; Luke 13:18-19) 

The third and last parable that Mark recorded Jesus giving to the multitudes stressed the contrast between the kingdom's insignificant beginnings and its final impressively large size. When Jesus came declaring that the kingdom of heaven was at hand, He began preparations for the inauguration of the kingdom. He planted the seed. That beginning was a very inauspicious one. Even though Jesus had a popular following, He had few disciples who followed Him faithfully. Nonetheless this parable assured the multitudes that the kingdom would one day be impressively large. The Old Testament predicted that it would cover the earth and incorporate Gentiles as well as Jews (Ps. 2; Ezek. 17:22-24; 31:6; Dan. 4:12; et al.). The final form of the kingdom is at the end of the kingdom, not at its beginning when Jesus comes at His second coming to begin it. The parable describes the kingdom, not the church (all genuine Christians) and not Christendom (all professing Christians).

The beginnings of the kingdom were small and discouraging. Jesus experienced rejection and left this world as an apparent failure. Nevertheless God will eventually establish the kingdom that the Old Testament prophets and Jesus predicted as a worldwide organization that will dominate all aspects of life. This hope encourages believers, especially believers who are suffering for their faith. We can press on knowing that our labor in spreading the gospel is not in vain.

"The example of the mustard seed should prevent us from judging the significance of results by the size of the beginnings."¹¹⁵

 The summary conclusion 4:33-34 (cf. Matt. 13:34-35)

Some of the other parables Jesus taught that day included the following that Matthew recorded. He taught the parable of the weeds (Matt. 13:24-30, 36-43), and the parable of the yeast hidden in the meal (Matt. 13:33) to the multitudes. He also taught the parables of the hidden treasure (Matt. 13:44), the pearl (Matt. 13:45-46), the dragnet (Matt. 13:47-50), and the householder (Matt. 13:52) to the disciples.

Mark concluded his account of Jesus' kingdom parables by explaining Jesus' purpose and approach in teaching this way. These were only a few of the parables Jesus used to correct popular erroneous ideas about the kingdom. The parables were similar to bait for the multitudes. They kept them seeking what Jesus had to offer, which included revelation of Himself as the God-man. When seekers came to follow Jesus as disciples, He explained the true characteristics of His kingdom more clearly to prepare them for it.

The three parables Mark chose to record reveal three important facts about the kingdom. The parable of the soils shows that there will be a variety of responses to the good news about the kingdom. The parable of the seed growing by itself teaches that the good news will bring forth fruit by itself. The parable of the mustard seed reveals that though the word is small it will eventually produce something very large and beneficial.

When we proclaim the gospel today, we are announcing good news about the kingdom. I do not mean that the gospel of the kingdom that John the Baptist, Jesus, and Jesus' first disciples preached is the same as the gospel of God's grace that we preach. They focused specifically on the Messiah's kingdom as imminent. We focus on trusting in the Messiah. Nevertheless, just as their gospel included the importance of trusting in the Messiah so ours includes the importance of preparing for the messianic kingdom. At least it should. The coming messianic kingdom should be an important factor in the thinking, motivation, and proclamation of modern disciples of Jesus (cf. Matt 6:10).