Gospel of Mark: Parables of Jesus

Parables of Jesus

Text: Mark 4:1-34

Outline:

1. 4:1-2, Introduction

2. 4:3-9, The Parable of the Sower

3. 4:10-13, Purpose of the Parables

4. 4:14-20, Meaning of the Parable of the Sower

5. 4:21-23, A Lamp under a basket

6. 4:24-25, Equal measures

7. 4:26-29, The Parable of the Seed Growing

8. 4:30-32, The Parable of the Mustard Seed

9. 4:33-34, Conclusion

Comments: 1. Introduction. Mark begins with Him teaching the crowd, then he shows a “private setting” of Jesus explaining the meaning of the parables to His disciples.

Also, note that Mark mentions MANY things in parables. It can be seen in two levels: (1) Jesus taught them many topics in the parable of the Sower (for it is the only one spoken to the crowds); (2) or it could mean that Jesus addressed the crowds with more than one parable (see, plural in v.2). The second is most likely interpretation. Therefore, we know that Jesus taught, did, and said more than it is recorded in the Gospels (see John 20:30-31; 21:25). We have no need to search for the “lost sayings,” but hear, read, learn, and inwardly digest what we have – the holy, written, and inerrant word.

2. The Parable of the Sower. Very famous parable that tells of four types of soil: by the road, rocky, good soil, which also produces thorns, and the good soil that bears a great harvest of grain. See n. 4 for interpretation.

3. Purpose of the parables. Quite often one can hear that Jesus used parables to simplify the spiritual matters referring to the visuals people were used to: grain, seeds, trees, sheep, family, etc. Yet, when Jesus addresses His disciples, He says something quite contrary: parables are given so they will not perceive, and many head but not understand (Mark 4:12b). Because the prime purpose of parables is not high-level abstract theology or even disciplinary moral teaching. The purpose is to lead people to repentance: lest they should turn/repent and be forgiven (Mark 4:12c). Only repented heart can grasp the full meaning of the parables, being reconciled with the Parable giver.

4. Jesus opens the meaning of the Parable of the Sower. There are four types of soil. First is “along the path” – no roots whatsoever, Satan immediately snatches it away (4:15). They are not even able to “hear” it properly, note that Jesus ends the parable with an exhortation to hear (Mark 4:9). Then Jesus presents two different types of temptations: how long and how much? How long can a Christian survive suffering (rocky soil and the blazing sun)? And how much (deceitful riches) will it take to choke attention to the Word?

The last is the good soil, which represents a person who HEARS, ACCEPTS, and BEARS FRUIT. All three phases are important for the previous ones also hear and accept (to some extend), but not fruit – therefore, no ultimate good.

5. Lamp under a basket. An allegory of unfruitful witness – what should be brought up high – to light up the room – is kept under a basket or a bed. Basically, this parable type statement reinforces the idea of fruits from the Parable of the Sower.

6. Measures. From lights – as a witness or fruits of the growth in Christ – Jesus turns into the measures. It looks like a relational aspect of the communion of saints. Luke 6:38 gives a more detailed explanation of the verse: give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. On one hand the Law forbids the usage of different measures (Deuteronomy 25:13-16). This was to prevent a hidden thievery. Here Jesus uses the same image on the relational level – people of light attract other gracious people (1 John 1:5-6).

7. The Parable of the Seed Growing. Next two parables are concerned with the Kingdom/Rule of God. The parable of the seed growing shows that God is in charge of the growth of the kingdom. Man sows (or even scatters) the seeds, but – like in agricultural reality – he doesn’t control the process. He has to trust God. It is God’s order of creation the seeds develop under the blanket of the soil, then the blade shows up, then the ear, then grain in the ear (4:28).

This parable also teaches the immanence of the Harvest. Sooner or later the Kingdom will be ready for the reception of the King. It will be a surprise to most of the people on the earth (1 Thessalonians 5:1-2). But (!) it will happen.

8. The Parable of the Mustard Seed. This parable covers the global impact of the Kingdom by the time of the Harvest. For sure, the smallest tree seed does not grow into a full-size tree in a day or a week. It takes time. By the time of proper development, the tree will provide shade for the birds of the air.

This is not the first time the image of birds appears in the parables. First time they clearly symbolize the agents of Satan (Comp. 4:4 and 4:15). Are this the same birds here? If so, why is the tree of the kingdom providing them a safe place to create their nests? Two things, we can not be sure that this time Jesus means the same birds. Most likely, He refers to the Gentiles – who come and enjoy the blessedness of the Christendom throughout the centuries of the Church rule.

On the other hand, every parable has its limitation in imagery and interpretation. Even if the birds are the same (which should not surprise us, the major heresies did not come from the outside of the church but grow under the branches of the Kingdom tree), this parable does not address the question of discipline. Not because the disciple is absent – Jesus uses other occasions for it (Matthew 18:15-18).

9. Conclusion. Again, we see that this is not the only parables Jesus taught to His disciples – with many such parables… This type of parables, and it was more than we have. Does it mean that we are lacking some vital teaching of Jesus hidden from the believers for all these years? Of course, no. We have what we need. The other parables – whatever they were – would simply repeat the teaching delivered here. He taught them the parables to train their minds to grasp the Wisdom of God revealed in Christ (1 Corinthians 1:30).

1 Timothy on Authority and Order

1 Timothy: on Authorities and order

St. Paul divides the question of authorities into three categories:

A. Ecclesiastical – church authorities

B. Civil – kings, rulers, and government

C. Relational – realm of family and labor

Since the prime purpose for the Epistle is to direct a young minister in his church activities (1 Timothy 3:15), we will start with ecclesiastical authorities.

We can identify three areas of interest:

(1) Criteria for the office.

(2) Their relationship to the laity – the members of the church.

And (3) expected relationship of church members toward the authorities.

In the 1 Epistle to Timothy, we have 2 offices identified and 3 offices mentioned. The identified ones: “bishops” (3:1-7) and “deacons” (3:7-13). While St. Paul also mentions “elders” (4:14; 5:17), the criteria for elders are given in Epistle to Titus (Titus 1:5-9).

(2) The apostle presents a 4-part matrix for the church membership:

It is a basic square from age and gender:

Older men (5:1a)	Older women (5:2a) a subgroup: widows (5:3-16)
Younger men (5:1b)	Younger women (5:2b)

Interesting to see the attention St. Paul draws to the widows. He divides them into two categories: truly widows (no husband, no children/grandchildren), and a widow that should be taken care of by her children and/or grandchildren. It looks like widows got some support from the church and the apostle gives an outline for a godly use of financial resources, which are always limited (5:9-16).

There is also another sub-group – the rich (6:17-19). The fact of their financial blessing doesn’t give them additional rights or privileges in the church, at the same time the riches given to them are from God to enjoy, be thankful, and ready to share.

Now to the treatment of the “clergy.” In this epistle St. Paul points out only two things: “salary” (5:17-18) and respect (4:12-15; 5:19).

Civil authorities. Unlike ecclesiastical authorities, the civil ones were not for “election” in the Ancient World. Therefore, St. Paul does not provide a list criterion for them. He simple draws out the basics for our/Christian attitude toward them – regardless of their creed.

He begins with identifying Jesus as the King of the universe and God (1:15-17). This gives the foundation for the proper respect to those whom God in His ultimate wisdom placed to the positions of civil authority. Please note that the civil authorities in the times of the apostle were not friendly toward the Church. His archenemies are the Jews who did not recognized Jesus as the Messiah. They were the instigators of the riots in Ephesus and Jerusalem. At the same time, Roman authorities were happy to follow their lead until St. Paul would present the fact of his Roman citizenship acquired by birth (Acts 22:28). Same thing happened during Jesus’ trial. He was not a Roman citizen, but when Pilate attempted to save Him, Jewish authorities twisted his arm, which resulted in crucifixion (John 19:12). Therefore, prayer to God for civil powers is not an act of surrender and a usage of the last reserve. Au contraire, we submit our petitions about the “local” or earthly authorities to the ultimate Authority – God, showing our trust in Him (2:1-3).

Relational aspects of life order. St. Paul identifies at least 3 pair: husbands and wives (2:8-15); servants and masters (6:1-2); rich people in the church (6:17-19). The relationships in all three pairs are based on Creation order of responsibilities toward God, the other, and oneself. For example, a woman should learn quietly, following the original example of Eve before the Fall. Men are responsible for teaching (see the criteria in 3:1-7). At the same time, it is the women (St. Mary in particular) who gave birth to Messiah, bringing salvation into the world (2:15).

 

Gospel of Mark: The True Family

 True Family: Disciples and Immediate Family

Text: 3:7-35

Comments:

1. 3:7-12, Leaving the great crowd behind. Beginning from this point Jesus will concentrate His effort on His disciples. We used to think that He was available to anyone at any giving moment. Looks like Mark’s records identify the limits on Savior’s time with the crowds. On one hand, we see that all who had diseases were trying to touch Him (v. 10); on the other hand, Jesus ordered His disciples to get the boat ready (v. 9) – sounds like a story from a spy or detective movie. This creates a contrast or juxtaposition between His fame that covers a wide range of territories: Galilee [North] – for sure, He was raised there, that’s where the first miracle appeared; Judea and Jerusalem [Center] – people from the capital and capital region: that’s a pleasant surprise; Idumea [South] – that’s the country of Herod’s origine: a real surprise; looks like the real people recognized who is the real King of the Jews; beyond the Jordan [East] – He re-unites the 12 tribes, like no one before, cp. Numbers 32 and Joshua 22;10-35; and [the final ones on the list] Tyre and Sidon [West] – this is the lands that provided the cypress trees for the Temple building project. Now, they send people to acknowledge Messiah.            

2. 3:13-19, Selection of 12 apostles. Three things: (1) He calls them to the mountain and on the mountain; (2) the list of names; (3) the purpose of calling them or apostleship. So, the first. Notice the order: He goes to the mountain, then calls the ones He desires, they come. This is important in at least two aspects – Jesus reveals Himself as the LORD, as YHWH (once more). It is obvious (for example) from the title of the Book of Leviticus. Va-yikra – and He called (to Moses). Second, He is in charge, He calls, as later we will see the purpose of the call.

Names: We have 3+8+1 structure: Simon (comment on his name change), James and John (John is identified by his brother – interesting, right?), they are called brothers of Thunder. Three main guys Jesus will involve in His ministry, see Mark 9:2-8. Even though we know that Andrew is the brother of Simon, in Markian account he is detached from the higher leadership, from the brother… He is in the same list as the 8: Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alpheus, Thaddaeus, and Simon the Zealot. The final guy – Judas Iscariot, who betrayed Him.       

The purpose (v. 14-15): so He can send them – they represent Him, like ambassadors, they don’t “play” on their own accord. They will be sent out to preach and have authority over demons – just like Jesus. Cp. John 20:21-23.      

3. 3:20-21, Family thinks He is off. Knowing that James (the brother of the LORD) converted (apparently, after resurrection 1 Corinthians 15:7), it’s interesting to see that initially all the members of the family (including the Mother) thought that He was mad… Overall, the passage is too complicated…  

4. 3:22-30, Scribes are accusing Him being demon possessed

There is an interesting structure to the passage:

vv. 22-30 overall:	Block b., 23-27
a. 3:22, Beelzebul   b. 3:23-27, separation of the kingdom and the house   b’. 3:28-29, the ultimate sin a’. 3:30, unclean spirit	a. 23, satan   b. 24, kingdom     c. 25, house a’. 26, satan     c’. 27, house

Main idea – unity within the house/home. See how the word is used. Therefore, the ultimate sin is an attempt to separate the work and persons of the Holy Trinity.   

5. 3:31-35, The true family. Note, that the Mother and brothers (who came to seize Him) are outside. Same as the Older Brother in the Prodigal Son parable (Luke 15:11-31). Jesus identifies his mother and brothers (v. 34) as the ones who do the will of God (v. 35). This is can be a strong argument for the authorship of Epistle of James being James, the brother of Jesus (who at this point stood outside but heard it). He insists that it is not a repetition of creed that saves, but creed realized in the works of sanctification (James 2:14-26). 

1 Timothy: on Christology

1 Timothy on Christology

1. Creedal confession, 3:16. Let us begin with the fundamentals. St. Paul wants to come to Timothy. Yet, preparing the younger pastor for a possible delay, he provides the confessional statement – what should the Church know about godliness. Before we go into text itself, let’s touch on two words: confession and mystery.   

Confession – Greek homologeon, means speaking together out loud. This is what the church should say as a statement of faith. This is what we believe – it should not be changed, adjusted, or improved. Later confessions: Apostle’s creed, Nicaean creed etc. used the very same form – a collection of short statements revealing the elements of doctrinal teaching about God, Christ, Holy Spirit, or Church. We repeat it TOGETHER every Sunday.

The word Mystery reflects the revelatory aspect of our faith. It is given to us, given from above. Therefore, we can recite it, we can study it, we can proclaim it. But we never will come to the full understanding of Who God is, and What exactly happened on the Cross, in the Tomb, and on Resurrection Sunday morning. Both Old and New Testament speak of the mystery – not magic, but mystery – something beyond our understanding (Proverbs 25:2, Psalm 131:1).           

Confession proper:

1. God (!) manifested in the flesh

2. Justified in the Spirit

3. Seen by the angels

4. Preached in/among the nations

5. Believed in the World/Cosmos

6. Taken up/received in glory.

2. Global function of the Christ, 2:3-7. Christ is the Savior of the world. All people are justified and should come to the knowledge of (this) truth. There is a need to differentiate between General and personal Justification. The difference is obviously seen in 1 Timothy 4:10 and 1 John 2:1-2. This passage talks about salvation and justification in a general way – what Jesus accomplished for the fate of the world on the Cross. Note the distinction of to be saved and to know. True knowledge follows salvation. Same as teaching follows baptism – Matthew 28:18-20. These elements of godliness should not be separated, but knowledge doesn’t HAVE TO precede salvation. That’s why we baptize infants – to be saved (1 Peter 3:21, AC V:1-2).      

3. Function of Christ on the personal level, 1:12-17. Regarding personal aspect of Justification, we can see St. Paul’s own example. He describes his actions toward the Church before his conversion as blasphemy etc. (v. 13). His resistance was conquered by the grace of our LORD, providing the faith and love in Christ Jesus. The apostle goes from general to personal – the task for Messiah is “to save the sinners, of whom I am the foremost” (v. 15). Knowing that people like Saul (former name of St. Paul) can be saved, gives us example of God’s patience and encourages us to pray for our “friends” who don’t know about salvation they can enjoy (v. 16).     

4. Christology is complete in training others in godliness, 4:6-11. Let me start with an example of Old Testament saint, Ezra (7:10): three steps – (1) he recognition of the WORD, given to the world; (2) personal “conversion” by studying and doing; (3) teaching others. St. Paul approaches teaching of Timothy in a similar way. We’ve talked about the first two, here is the third: command and teach these things (v. 11). 

Gospel of Mark: Many Healings

 

Many Healings

Text: 1:21 – 3:6. 

Comments: The number of “healing” stories is symbolic – maybe there is a paradigm of 10 commandments behind it, or maybe not.

1. 1:21-28, Jesus heals a man with unclean spirit. We talked about this story last time, but some things should be clarified. Note that Mark talks about “unclean” spirit not an evil one. It doesn’t make spirit “good,” what it does it presents a “specialization” of the spirit. It is not a spirit of sin; it’s a spirit that disqualifies a man from godly worship. In the Old Testament the Israel’s camp should be kept clean (not only tidy) – see Deuteronomy 23:9-14. Worshiping community is the LORD’s Army – therefore, keeping it clean (from within) is the utmost responsibility of the Church. His ‘authority’ is the authority of true King – he talks (teaches) and acts (Mark 1:27).     

2. 1:29-31, Jesus heals Simon’s mother-in-law. Then He goes from the synagogue to the house – all aspects of life are in submission to Jesus: church, home, and the world (see next stories – city, v. 33 and desolate place, v. 35). When the mother-in-law is restored – she begins to serve (v. 31).   

3. 1:32-34, Jesus heals many. They (?) bring Him people at the sundown – the last moments of a day (see Genesis 1:5b, 8b, 13). When the New day will come, they want to be sure to begin it as a “new creation.” Same as before, Jesus rejects the testimony of demons – He doesn’t want to be associated with them in any way.

4. 1:35-39, Jesus preaches in Galilee, casting out demons. He goes through the synagogues turning them into holy army of the Lord. Jesus says He wants to preach and Mark records that demons were cast out. It’s not a contradiction – for it is not “either/or” scheme. It is plan and result: preaching (His Word) results in cleanness/readiness for service (action).

5. 1:40-45, Jesus heals the leper. Two things: again, leprosy in the Bible is not simply a disease, it’s a sign of uncleanness and, therefore, is treated in isolation (Leviticus 13:46). Leper couldn’t be a part of worshiping community. So, when Jesus restores the guy, from now on he can be a part of spiritual army of the LORD (note, it is a priest who “lifts up the ban,” not a healer, prophet, or a king, Leviticus 14:1-7). As a result: many are coming to Him. Why? They found a way to overcome their isolation… Jesus brings people together!

6. 2:1-12, Jesus heals a paralytic. This story is in some respects a reversed story of a previous visit to Capernaum synagogue (1:21-28). Same city, not a synagogue but a home, but scribes (synagogal authorities) are there. Instead of marveling, they accuse Jesus of blasphemy (2:7). Jesus IN His spirit (same as the guy in the synagogue, lit. 1:23 should read IN unclean spirit) knows what they are trying to do and ruins their plans – by Word and Action!       

7. 2:13-17, Jesus calls Levi. Please note that in a call of Levi Jesus refers to the sick who needs a doctor. So, it is a story of “healing.” Also, Jesus calls Levi by the sea – like Simon/Peter and Andrew, James and John. This will “qualify” him to become a fisher of men, the sinners who want to be righteous, and not those who are satisfied with their own righteousness (2:17).   

8. 2:18-22, Question of fasting. In the presence of Jesus people should rejoice! That’s why in the West liturgical tradition 40 days of Lent do not include Sundays (do your math).   

9. 2:23-28, question of Sabbath. Jesus justifies the behavior of His disciples by referring to 1 Samuel 21:2-17. For a fuller understanding of the Bread of the Presence see Exodus 25:30 and Leviticus 24:5-9. Yet, the main question is who or what has the higher authority. The Man of God is the one who should’ve practiced the authority in the Garden (by kicking off the serpent), now Jesus brings this power back to humanity.   

10. 3:1-6, Jesus heals a man with withered hand. There is a possibility for an interesting parallel with Psalm 137:5 but we’ll save it for another time. Here again Jesus reinstitutes the PURPOSE of Sabbath – to restore a man, to make him about to worship properly – with raising his hands (1 Tim. 2:8). Also, note Jesus’ [holy] anger when He notices the hardening of their hearts (3:5). Their inability and rejection of acting godly did not stop or prevented the execution of His mercy.

 

Psalm 14

Psalm 14

We continue to read the difficult psalms. They are difficult not because it is hard to understand them, but because they describe a difficult situation ‘till the last moment it is not obvious that GOOD will prevail.

Here is another, and I can say – the ultimate example.

It begins with a very straight statement: the Fool says in his heart – there is no God. Since the rest of the psalm is a farther description of the foolishness, we need to spend time on understanding the basics of it.

The word for Fool – Hebrew NaBaL – comes from a verb to fade, to fade away. It is a person who does not have own strength, he is falling down, and faints… Therefore, his decisions are not “solid,” there is not real substance in what he says or does. He is not even will to admit openly his rejection of a presence of God. He says it in his heart. At the same time, we need to remember that a heart of man is a decision-making organ. So, his plans and their execution is based on the fact that he doesn’t recognize any higher power over him. It comes from the usage of the word God in the Bible.  

Very often Christian make a little mistake thinking that God refers only to the one true God. Bible uses the same word speaking of false deities and even humans. At one time the LORD told Moses that he – Moses – is going to be god for pharaoh, and his brother Aaron will be his prophet (Exodus 7:1, note: there is no “like” in the original text). The word God in the Bible can identify any power stronger than us. Since the Father, Son, and the Holy Spirit is definitely stronger than us – he is the God.

That’s the reason to point out the foolishness of a wicked man – he thinks that he is the ultimate power in this world. He “relies” on himself only.

If a person believes that he is the ultimate authority in his own life (and, as a result of absence of God, in the life of others), no wonder that his life goes south… vv. 1a – 4 pictures a terrible situation of moral collapse in society. This can happen when most people are under the spell of atheism. These verses became the background for St. Paul list of biblical proof-texts for the dominance of sin in human life (Romans 3:10-23).

Yet, even being neglected, the LORD looks down from heaven. He is searching for a single person who has an understanding, who seeks after God (v. 2). Understanding here means to be prudent or wise. That’s how Samuel describes the actions of David and his “platoon” in comparison to Saul’s commanders (1 Samuel 18:30). God is looking constantly for the people who are going to worship Him in spirit and truth (John 4:23).

Rejection of God can not bring comfort to a soul – as a result, they are in terror. He is with the generation of the righteous. Meaning that He leaves the wicked on their own – they are in terror because the environment they create. Proverbs picking up the theme say that the wicked falls by his own wickedness (11:5b). Following that St. Paul concludes that God simply gives up the rebels against Him to their own lust and sins (Romans 1:22-25).

The wicked still tries to attack the poor. Poor can be both an economical, social and spiritual condition (Matthew 5:3). But Living One is the refuge for the afflicted. He is the provider, provider of financial and spiritual support and safety.

Seeing that, people can testify that salvation comes from Zion – the place of the fellowship between God and man (Isaiah 2:2-3).   

The psalm ends with a sobering reality – Jacob will rejoice, and Israel will be glad. This WILL happen when the LORD restores the fortunes of His people. What does it mean? It means that His people needed to be restored… They screwed up… So, the fool(s) is everyone of us when we think of ourselves to high [feeding our own pride], or too low [dismissing the image of God]. But God is the Living One – He generously gives live to the people who walked away from Him. He is the One who gives reason to rejoice and be glad.

Psalm 13

Psalm 13 – How Long?

It is a difficult psalm for interpretation. The first two verses begin with 4 questions. Or ONE question, repeated four times: HOW LONG? 

How long? Will you forget me forever?

How long will you hide your face? (Numbers 6:24-26)

How long must I take counsel in my soul (being self-taught) and have sorrow in my heart all the day? 

How long shall my enemy be exalted over me?

In a square shaped world (four corners), every corner of psalmist’s life is in distress. He feels that God forgot about him and hides His face. There is no other source of comfort but his own soul, but his heart (decision making organ) is in distress. Then the worst comes: his enemies exalt over him – they feel victorious!

We face these kinds of situations in our lives: when friends fail us, spouses are very sick, or there is a threat of losing a job with nowhere to go… All of these feelings resurface one after another…

But ultimately, this is what Jesus experienced on the Cross – My God, my God, why have You forsaken me? (Matthew 27:46). There is no inner source of comfort – for death is near (cp. v. 3b, sleep of death). And enemies were sure of their glorious victory.  

Reaction to “absence” of God – prayer

David wants to stay “in touch” with God: consider and answer… as a result of this communication – light up my eyes! Make my eyes shine – the second part of the Aaronic blessing (Numbers 6:24-26).

Then come three “lest”

Lest I sleep the sleep of death

Lest my enemy say, “I have prevailed over him,”

Lest my foes rejoice because I am shaken.

The ultimate collapse – death – is a threat to the psalmist. The way it is written tells that it is not the final and peaceful rest (that’s why Christians write Rest in Peace [RiP]). It is an expectation of distress, collapse, and separation from God.

This might look like enemies prevailed… That the psalmist is shaking – unstable… 

But in the midst of his troubles his confession is strong:

I trusted in Your steadfast love.

My heart shall rejoice in Your salvation. God is the One who restores – us on our paths, life to life eternal, even the Son of God was brought back to live, to ascension, to sit at the right hand of the Father. 

I will sing to the LORD – worthy to note that there is a shift from proclaiming in Revelation 4 to singing in Revelation 5, just as the Lamb comes to the Throne of God. 

Because He has dealt bountifully with me – when we talk to other people about God, His love and care for us we share our personal interaction with Him. How blesses us day after day, providing food, roof, clothing etc. And never leaving us, no forsaking – regardless of how we feel…