The Gospel of Mark, rightly Divided
Mark 4:30-41 | Session 17 | Mark Rightly Divided
Mark 4:30-34 | The Parable of the Mustard Seed
Verse 30 -
In studying the Gospels, and especially the parable, one must be careful to make sure a story is actually a parable and not an illustration, as in vv. 26-29. The best way is to take the text at face value and take it as a parable when explicitly stated. Otherwise, you are likely to look for mystery (for that is what is contained in parables) where there is none.
But the English text of the mustard seed does not state that it is a parable, so should it be taken as one? In this case, the answer is in the Greek, translated to English as “comparison.” The Greek word used: παραβολή [parabole]. Literally, therefore, the verse could be translated, “with what parable shall we parabalize it?”
Verses 31-32 -
The Kingdom, Jesus says, is like a mustard seed. He uses the adjective "μικρότερος" [mikroteros] to describe the seed. It has often been understood as "smallest," but it would be better understood as "of the littlest of the seeds." It is a comparative word. See Mark 9:42.
This littlest of seeds "becometh greater than all herbs" (v. 32). Here the opposite comparative adjective is given, "μείζων" [meizon], which comes from "megas". Just like the mustard seed is not the smallest of all, nor is the mustard plant bigger than all. But the Lord does describe it as a tree. In fact, there is a mustard tree in the Middle East, the "Salvadora Persica". The Lord describes its size such that "fowls of the air may lodge under the shadow of it."
Some have taken this to be a prophecy of the church because they have mixed kingdom and church theology as one. Doing so, they typically fail to recognize the existence of a mustard tree, and so claim this as a prophecy that the church will become grotesquely large. Furthermore, they claim the "fowls of the air" to be a negative thing, often citing Daniel 4:10-14. I think the problems with this are numerous. First, it adopts the Catholic view of the church as the kingdom. Second, it forces this to be a prophecy of the church, which contradicts Ephesians 3:1-12. Third, it ignores the reality of a mustard tree. Fourth, it turns what appears to be a positive statement into a negative statement.
What mystery of the kingdom does this parable prophesy? Since it is not explained, the best we can do is suggest a meaning. Probably the best understanding is that Jesus was warning His followers that what they were witnessing now, and would witness, is not even a glimpse of the coming kingdom.
Verse 33 -
While not explicitly stated, from this verse, we can likely presume that there are many parables that are not recorded for our study. Knowing these unrecorded parables would be fascinating.
The Lord spoke these parables, "as they were able to hear it." This phrase can be interpreted in two ways. First, with the inclusion of the supplied word "it," it could refer to the crowd's ability to comprehend the parable. Second, without the supplied word, it can be understood that these parables were spoken circumstantially, as needed in the presence of authorities who were against Jesus and His kingdom.
The first interpretation does not seem to be legitimate since parables always needed interpretation. Even the apostles themselves did not have the ability to interpret the parable of the sower and the soils, and verse 34 will also highlight the interpretive need of parables. Alternatively, another interpretation suggests that whenever Jesus had the opportunity to convey the mystery truths of the kingdom through parables in a contentious environment, He would do so.
Verse 34 -
This verse does not state that Jesus exclusively spoke in parables. Instead, it indicates that from that point on, Jesus consistently included a parable. The verse also supports our argument that parables conceal kingdom truth for those who are willing to listen for it. It is noteworthy that Jesus would "expound all things to his disciples" once the crowds dispersed. We can also infer that since Jesus now began to always use parables, there were always individuals in the audience who sought to distort his straightforward words and use them against him. Therefore, he told stories that would convey the truth while also providing a defense of "plausible deniability" against those who sought to use his words to incriminate him.
Mark 4:35-41 | Jesus Calms the Storm
Verse 35 -
Jesus is speaking to His disciples, who are referred to as "them" but identified in verse 34. Jesus now plans to leave the territory of Galilee and go to "the other side" of the Sea of Galilee. Currently, they are in Capernaum, located on the northwestern coastline of the sea, and they will move to Gadera (Mk. 5:1), on the eastern coast. The "other side" region is outside the provinces of Galilee and Judea, and therefore free from religious leaders, but still inhabited by Jews. The religious leadership has become so antagonistic that it is forcing Jesus to communicate using parables instead of plain speech, as seen in the previous section. It is important to note that this is not His final departure from Galilee.
Verses 36-40 -
This account highlights a few notable narrative details. Firstly, there were "other little ships" (v. 36) accompanying them. Jesus' fame was so widespread that it's unlikely there was ever a moment of being without crowds.
The Lord was either so exhausted or so calm that He managed to sleep through the storm (v. 38). If the disciples hadn't woken Him up, He might have slept through the entire ordeal. The question posed by the disciples in v. 38 ("Master, carest thou not that we perish?") reveals their lack of faith, as confirmed by Jesus' response in verses 39-40.
Jesus "rebuked the wind," causing it to immediately cease. The word used for "rebuked" is ἐπιτιμάω [epitimao], which literally means "upon honor." It came to signify "rebuke" or "charge," carrying the idea of doing what is honorable.
The rebuke of the disciples over fear (v. 40) is surely connected to all that they had seen up to this point. Did they really think that the ministry of the Messiah was going to sink to the bottom of the sea?
Verse 41 -
The word for fear in verse 40 is δειλός [deilos], which denotes a more cowardly type of fear. However, in verse 41, the word φοβέω [phobeo], from which we get "phobia," is used. The fear in verse 41 is more of an inherent fear, a fear that arises because of the fearful nature of the situation, rather than a fear stemming from cowardice. Their inherent fear arose because Jesus had mastery over the entire created universe. This power far surpassed control over mere mortals, which can be manipulated. Surely, at this point, they recognized that they were in the presence of the Messiah.
