Title: Mark's Gospel Special Lecture [Lesson 28]
Content D. Parable of the Secret Growing Seed
This parable, recorded only by Mark, is paired with the following parable (W. Hendriksen, F. C. Grant). “The fact that these two parables were taught not only to the disciples, but to the multitude is supported by verses 33 and 34. That is, Mark returns here to the general situation which the Lord spoke to the people in the boat” (W. Hendriksen).
Some scholars (E. Schweizer, “Johnson” 1) view the parable of the tares in Matthew (13:24-30) as a variant of this parable. Although there are similarities in terms, the stories are mostly different, so it is correct to view them as different metaphors.
This parable is closely related to the previous parable of the sower, but its point and emphasis are different. This parable emphasizes God's mysterious governing power.
Mark [26] also recounted this parable of Jesus, saying, "The kingdom of God begins with a man sowing seed on the ground.
“This very difficult expression is based on the recognition that the kingdom of God is very different from anything else known to man” (E. Schweizer).
There are scholars (E. Bickersteth) who interpret this parable as an allegory, interpreting the seed as the doctrine of the gospel, the earth as the hearer, and the harvest as the end of the world or the death of the hearer. there is not In this regard, J. Gnilka (p. 233.) states, “This parable cannot be allegorically related to the Word of God. It is questionable to havetily view the sower as Christ or God for a Christological or divine interpretation.”
In this parable, Mark's connection to the kingdom of God is related to the whole event, not just the sower or the seed.
Regarding Jesus' words about the relationship between the person who sowed the seed and the seed sown after the seed was sown, Mark [27] said that while he was sleeping and waking up day and night, the seed sprouted and grew, but he does not know what happened.
Day and night 3) Sleeping and waking up means during your daily life as a farmer. That is, the cultivation process is not excluded here (E. P. Gould, J. Gnilka, p. 235). However, compared to what happens in the seed, it is not mentioned because it has little meaning.
A farmer cannot make a seed germinate, grow, or even understand or know the process. Regarding this point, Mark said, “The seed is born and grows, but you do not know how it came to be. This phenomenon is a secret of nature that no sage can fully explain. What we do know is that “the seed contains the secret of life, and in it the secret of growth” (W. Barclay).
Regarding Jesus' explanation of the growth process of the seed, Mark [28] said that the earth bears its own fruit, first a bud, then a ear, and then a grain faithful to the ear.
Rather than seeing the land as meaning the seeds sown in the ground by metonymy (W. Hendriksen), “we should see the land itself, including the nutrients and other elements necessary for the growth of plants” (E. P. Gould). By itself, it is awitomate (α?τομ?τη), meaning 'automatically', 'by itself', 'not by human hands', etc.
Ultimately, the seed that is sown in the ground and bears fruit has nothing to do with human concern or effort, but only because of the vitality of the seed itself and cooperation with the power of the earth, that is, the power of nature created and controlled by God. to be.
The growth stages of plants are so gradual that they are not perceived. We can only see the state changed by growth. “The emphasis here is on the inevitable certainty of growth” (H. E. Luccock). So, patience is required. Whatever God does, He works step by step in time. There is always a time and a stage to go through in the history of life under the control of God.
The kingdom of God that came with Jesus, the reign of God (see note on 1:15), is being extended to man and life through his proclamation of the gospel. This expansion is not done by humans who have received the Word, but by the Spirit of God who works through the Word (Isaiah 40:6-8; 1 Peter 1:24-25). Therefore, the time of the completion of this country must come. No matter how many obstacles and rebellions there are, the country must be completed.
There is no difference in the maturity and growth of each member's faith. It is not through his own worries or efforts, but through the work of the Holy Spirit through the Word received in his heart (Romans 10:17; 1 Corinthians 3:6-7). A mature church member is one who fully accepts God's rule by obeying the Word completely. Also, this parable is a categorical denial of all attempts to achieve the kingdom of God by human power: violent revolution by the Zealots, calculating and preparing the time until the end by apocalyptic writers, and observance of the laws of the Pharisees It is also Man should only become God's instrument to expand the kingdom of heaven.
Regarding the results of Jesus' parable, Mark [29] said, "As soon as the fruit is ripe, the sickle is put on it, for the time of harvest has come."
The second half of this verse is a quotation from Joel 3:13. The original text describes the day of God's final judgment.
The end of agriculture is the harvest. When the fruit is ripe, the farmer immediately applies a sickle and harvests it. However, since the harvester here refers to God, J. Gnilka (p. 234.) sees this verse as a later addition. However, it is not known for certain.
In any case, the time for the completion of the kingdom of heaven determined in God's eternal providence will surely come, and when that time comes, the wheat will be harvested and the chaff and tares will be burned.
footnote-------------------------------
1) in 山口昇.
2) “Sweet, Dera, Cranfield” (in 山口 昇), 山口 昇.
3) The first mention of the night is consistent with the Eastern calculation of the day (E. Schweizer, J. Gnilka, p. 235).