Mark. Kim Huat Tan
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and negative. Hence salvation is announced together with judgment (and Mark will have more to say about this later).
The Interpretation of the Parable (4:13–20)
Jesus’ questions in v. 13 make explicit the hermeneutical significance of the Parable of the Sower. It provides the key to unlocking the meaning of all Jesus’ parables.
Jesus’ explanation of the parable begins with the all-important sentence that guides us to its meaning: it is about the sowing of the word.145 The soils are only part of the message. If this is missed, then this parable has been domesticated of all its revolutionary effect. The importance of the word is also suggested by its frequent occurrence in the explanation.146 The absolute form “the word” is never found in the OT; it is always qualified by another noun or in a genitival relationship with something else. However, the absolute use of it is often found in the NT. This gives it a technical sense—the word of the gospel, which is also the eschatological word.147 We may compare this with the OT depiction of God’s word: that which creates, reveals, judges, restores, and recreates (Ps 19; 33:6; 119:105; Isa 55:10–11). The gospel has similar functions.
Only through recognizing the momentous importance of the “word” could the different responses symbolized by different soils become significant and not just run-of-the-mill comments about life. The eschatological “word” is sown in different kinds of soils, indicating different conditions of the heart. The different points along the spectrum of responses are highlighted: those who lost it straightaway, through to those who gave up because of persecution, and those who were hampered by the cares of this age, and finally to those who respond positively. As interesting as these responses may be for a psychological enquiry or homiletical application, the main point lies elsewhere. It is that the promised restorative word is given while obduracy still works. This is because the full measure of obduracy has yet to come, although it is now in process in Jesus’ ministry. This being the case, the word given through Jesus’ ministry could be easily rejected by the unbelieving as an impotent word and thus not God’s restorative word. But the point of Jesus is that the word is now sown, and what is regarded as impotent is actually potent, albeit hidden! The time that the Jews longed for ardently has indeed come, although it is not accompanied by an open blaze of glory. So faith is needed and the hearers are exhorted to listen carefully. The parable then speaks of the paradoxical timing of the kingdom and the paradoxical nature of its revelation. This manner of reading it ties up vv. 10–12 neatly with the parable interpretation, and dovetails with the thrust of the next paragraph.148
Hidden in Order to Reveal (4:21–25)
The paragraph comprising vv. 21–25 picks up the theme of revelation versus concealment, sounded in vv. 10–12. It speaks of the lamp’s coming to illuminate (see below) by being set on a lampstand, and not by being hidden under a bowl or a bed. This is then concluded with a clear statement that all things will ultimately be made clear, and the hidden open (v. 22). After that, the exhortation to hear, first sounded in v. 9 when the parable was told, is given (v. 23), indicating the utter importance of that statement. All this is further reinforced by the exhortation of v. 24: “to see what they are hearing.” The two sayings that follow speak of accountability and judgment. In other words, what is being heard is not a run-of-the-mill thing, because there will be a great day of reckoning.
The Greek mēti erchetai ho lychnos is often translated as “do you bring in a lamp,” which is also supported by many commentaries, but it actually obscures a powerful Markan theme at work. The Greek erchomai is almost always deponent, and should be translated with an English verb in its active voice,149 unless otherwise indicated.150 This being the case, Mark’s statement actually speaks of the lamp’s coming. In the OT the lamp is an image for God’s word (Ps 119:105), and it is used to signify the illuminative or revelatory aspect of his word. Since Jesus provides the world with new revelation, Mark may very well have Jesus in mind too.151
The implication of the lamp’s coming is spelled out in v. 22, and it provides the counterpoint to the parable theory of 4:10–12: it is always God’s intention for full clarity to come. The hiding is only a phase, and is subservient to the larger interest of revelation.152 This means the kingdom will finally be tangibly experienced. So important is this truth that the exhortation to hear, sounded at the end of the Parable of the Sower (v. 9) is repeated here (v. 23). Although it is not stated when clarity will come, in Mark’s Gospel this is either Jesus’ crucifixion and resurrection, or his coming again.153 One may then speak of a christological resolution of the kingdom’s enigma.
A different image is conjured up with v. 24. The Greek blepete ti akouete aptly juxtaposes the senses of seeing and hearing. In the Markan context, seeing is an important activity especially when it is related to the things that are happening in Jesus’ ministry (8:15, 18, 22–26; 12:14). Why it is important to “watch what you hear” is explained with the use of the metaphor of a measure. An escalation of the lex talionis principle may be detected here. What it means is that the negative judgments people pass on Jesus’ ministry will result in negative judgments being passed on them. But because of the eschatological and salvific significance of Jesus’ ministry, these future judgments will be infinitely more severe than what they themselves are passing on Jesus.
On the surface the saying of v. 25 appears rather capricious, but when it is understood in its particular context, it makes good sense. Those who are the “insiders” (i.e., people who are open to what God is doing in Jesus’ ministry), are promised more revelation and insight. For those who do not have this attitude, even the little insight they once had will soon be gone. Rejection does not mean the status quo is preserved; instead, it leads to a downward spiral. The verse does not identify who takes this away. It could be Satan (cf. 4:15) or God.
Two Seed Parables (4:26–32)
Two seed parables are found here. Through them, the parable connection with the kingdom of God is made explicit.
For the first time, the phrase “this is what the kingdom of God is like” is used to preface a parable (v. 26). This parable is about the germinating seed, growing without any human input (vv. 26–29). What is emphasized is the inscrutability of the growth of the kingdom, but the results are assured and will be clear to all. The Greek of the final two clauses in v. 29 echoes the Greek translation of Joel 3:13 (LXX 4:13). The latter speaks of eschatological judgment against God’s enemies. If the echo is intentional, Jesus appears to be using it with a different nuance: to speak positively of the final results of the kingdom.
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