that maligning Jesus’ exorcisms takes on greater gravity than maligning Jesus’ other miracles.
Finally, we need to emphasize that this sin is not committed whenever any accusation of demonic inspiration is made against any Christian exorcist. Instead, Jesus’ warning is valid only in so far as the accusation is made against his ministry of exorcism. Hence, Christians should not jump to the conclusion that whoever speaks against Christianity today, even if it is done in vitriolic terms, has committed this very particular sin. So the present story speaks as much of Jesus’ unique status as the reverence that is to be given to the Spirit.
The Kingdom in Parables (4:1–34)
Preamble
Mark has recorded some parabolic teaching of Jesus while depicting him in debate with his opponents (3:23–27; cf. 2:19–22). But now in chapter 4, Mark includes an extended parable of Jesus, together with the hermeneutical key for decoding all parables (v. 13). This major teaching block—one of two, the other is found in chapter 13—will help Mark’s audience gain a proper perspective on what has preceded and prepare them for what is to follow.
In the previous chapters Mark has narrated the reactions of different people (the crowds, the tax-collectors and sinners, the religious authorities, Jesus’ family) to Jesus’ teaching and deeds. If Jesus’ ministry signifies the dawning of the long-awaited hope of Israel, namely the coming of God’s kingship, why does it engender different responses? The parables in this chapter go to the heart of the issue by illustrating the nature of the kingdom that has come through Jesus’ ministry. It is full of paradoxes, and not what his contemporaries thought it would be.
In this section, we are also informed for the first time that Jesus teaches lessons that are exclusively for his disciples. The explanation of the Parable of the Sower is laden with talk about “insiders” versus “outsiders.” This may be regarded as a further development of the theme in chapter 3. Not the outsiders, but the members of God’s family may grasp the essence of Jesus’ teaching because they will be given special insights (v. 10).
Since this section treats very significant themes, we should expect some coherent structure. The key lies in understanding the function of vv. 21–25. If this passage is regarded not as parables but as containing pithy sayings that provide a counterpoint to the sayings of vv. 10–12, then all the parables in this chapter feature only seed. The parable placed first in this collection (i.e., the Parable of the Sower) may then be regarded as the archetype, since the understanding of it opens doors to the other parables (v. 13). So Mark includes the interpretation of Jesus (vv. 14–20), something which he does not do for the other parables.129
But can we say vv. 21–25 are not parables? We should first notice that they are not explicitly named as such, unlike the three seed parables. It is better to regard them as disparate sayings that have been strung together. Secondly, their content differs from that of the other three parables in that they speak of light and concealment, and not seed and growth. This fits in better with the theme of vv. 10–12. Thirdly, they develop the theme of vv. 10–12 further by stating that there will be illumination and revelation eventually (i.e., all “hiddenness” will ultimately end because the lamp comes for the purpose of illumination). This gives the christological resolution to the paradoxical kingdom, and promises that all things will finally be made clear.
In short, we have an ABA’B’ structure for vv. 3–25 (see Diagram 3). The archetypal parable is taught in vv. 3–9 (A), followed by comments on the concealing function of parables in vv. 10–12 (B). Next, the explanation of the archetype parable is given in vv. 13–20 (A’), and this is then followed by sayings on concealment and revelation in vv. 21–25 (B’). Mark then includes two further seed parables to illustrate the hidden nature of the kingdom (vv. 26–32). No interpretation from Jesus is provided for them, probably because Mark regards this as unnecessary once the meaning of the Parable of the Sower has been explained, and Jesus’ role in all this is understood. Of course, in the summary Mark reiterates that Jesus typically explains the parables to his disciples (vv. 33–34).
All the above then raises a pressing question: why does Mark choose only seed parables to explain what the kingdom is? We may think of three reasons. The first is that Jesus ministered in what is largely an agrarian society. Farming images would be most suitable for his listeners. Secondly, the image of planting and harvesting is frequently used in the OT to convey God’s creative work in the nation, especially his restorative work (Hos 2:21–23; Amos 9:13–15; Zech 8:12). Jewish eschatological discourses make use of such an image too (cf. 2 Bar. 70:2). Moreover, the seed is most congenial for representing the restorative word of God which works to bring about his eschatological will (cf. Isa 55:10–11; 4 Ezra 8:41; 9:31). Indeed, in Jer 31:27–28, the image of sowing seed is used in relation to the prophecy of the repopulation of Israel and Judah. Finally, the image of seed conveys aptly the nature of the kingdom. Just as a seed is hidden in the soil but will germinate to bring forth life and fruit, so also will the kingdom be hidden, but its effect will be tangible and unstoppable.
Parable of the Sower (4:1–9)
The setting (v. 1) serves to raise the expectation that something spectacular is about to happen because it contains a hyperbole. Usually crowds are just described as “great” (3:7–8; cf. 5:21; 6:34; 8:1; 9:14; 12:37), but in 4:1, Mark uses the Greek phrase ochlos pleistos, which means literally “the greatest crowd.” This “mammoth” crowd has gathered at the shore of the lake to listen to Jesus and subsequently he has to use the boat as a vehicle for teaching. Verse 2 tells us that Jesus teaches in parables, but the focus will just be on one.
Two verbs are joined in the opening statement of Jesus: “listen” and “look.”130 The implication is that mere listening is not enough. The listeners must also perceive. In other words, their hearing should lead to a new outlook. To be sure, the importance of “hearing” is not to be belittled, as it occurs again in vv. 9, 12, 15–16, 18, 20, 23–24, 33, and especially so when it is the first word of the Shema131 (see Deut 6:4–5). The upshot of all this is that something important is being conveyed by Jesus, and it will take one’s total concentration and keen perception to grasp his meaning.
The parable speaks of a sower (the Greek is ho speirōn). There may be an allusion to Jer 31:27–28, which pictures God as a sower who works to bring Israel back from her exile.132 It has also been suggested by some commentators that the sower in the parable could also be Jesus.133
A familiar scene taken from the agrarian context of his listeners is used: a small landholder casts seed in all types of soil in the hope of getting optimal yield.134 He would also sow seeds before ploughing (cf. Jub. 11:11; t. Sab. 7:2; b. Sab. 73b).135 The parable is constructed artfully and uses ideas which are easy to follow. Seeds are sown on four different types of terrain: the ground beside the path, the rocky places, the thorny patches, and good soil. The seeds face different conditions and give different results. These are arranged in the form of a gradation: no germination → quick germination but also quick termination → no fruit → abundant fruit.
The first terrain is properly “the ground beside the path,”136 in keeping with the Greek para tēn hodon, and not “along the path,” as it is in many English versions. This is the unplowed part of the field. The seeds on it are easily accessible to birds. More importantly, such a description may be theologically loaded, because the word hodos (way) is used positively in Mark to represent the “way” of three intimately related entities: the way of the gospel (1:2), the way of Jesus (8:27; 10:32), and the way of discipleship (9:33; 10:52).137 So the people who are represented by the ground that is “beside the path” are those who do not belong to the way. As a result, the seed or word is taken immediately from them. Feeding birds are often an ominous image (Gen 40:17, 19; Deut 28:26; 1 Kings 14:11; 16:4; Ps 79:2; Isa 18:6; Jer 7:33; 34:20; Ezek 29:5; 32:4;
