Lectionary reading
First reading: Ezekiel 17:22-24.
Respoonsorial Psalm: Ps 91(92):2-3, 13-16.
Second reading: 2 Corinthians 5:6-10.
Gospel: Mark 4:26-34.
Link to readings.
Commentary
The Gospel for today, Mark 4:26-34, features two of Jesus’ parables, followed by a comment from the evangelist concerning Jesus' practice of speaking in parables. As is generally the case in regard to the parables, the two featured here concern what the “Kingdom of God” is “like”. (“Reign” would be a better translation of the Greek basileia than “Kingdom” since what is in view is not a political entity but rather a regime or ethos that determines how things are run.)
While central to Jesus’ preaching (see Mark 1:14-15), the Kingdom is an elusive concept, aspects of which he sought to communicate through symbol and image rather than systematic definition.
INTERVENTION OF GOD
The Kingdom is in fact best approached through its negative counterpart, the rule of Satan that it is displacing. The presupposition is that the world, including Israel, has fallen into a state of alienation from God. This lapse has meant human subjection to demonic rule, resulting in all kinds of evil, violence, and dehumanisation. In the centuries leading up to the time of Jesus, faithful Jews interpreted key prophecies, especially those contained in the Isaiah 40-66, as pointing to a coming intervention of God that would break the grip of the demonic in human affairs and replace it with the liberating reign of God. This intervention, often seen as involving an ideal ruler of David’s line (“the Messiah”), would free God’s people, Israel, from foreign domination, and establish a messianic era of righteousness, prosperity, and peace.
This was the conventional hope for the Kingdom that the disciples of Jesus and the crowds to whom he preached would have shared. For Jesus, however, the essence of the Kingdom was not the gaining of political freedom or prosperity – at least not in first instance. The essence of the Kingdom was renewed relationship with God, involving an unconditional offer of forgiveness and familial intimacy with God (“Our Father”). Although the outward aspects of the Kingdom remained something for the future, these essential features were presently available through repentance and faith. Hence the core “good news” proclaimed by Jesus: “The Rule of God is at hand; repent and believe the good news” (Mark 1:15).
Most of Jesus’ parables, including the two featured in today’s Gospel, address these differences between the Kingdom as proclaimed by Jesus and the wider expectation of the crowds.
A TIME FOR THE HARVEST
In the parable of the Seed Growing Secretly, once the landowner has sown the seed he simply lets it be. He goes about his life, confident that the soil will work a growth process without any intervention on his part. Only when he sees the grain is ripe, does he move to put in the sickle for harvest. Likewise, Jesus has sown the “seed” of the Kingdom in his preaching. Then follows a long period when nothing seems to be happening, at least nothing visible or dramatic. But all the while growth is taking place and a time for the harvest will arrive.
The parable its hearers to think of God in terms of the man who sowed the seed and then sat back, allowing the growth process to run its unseen course. At the present time the Kingdom is taking hold and quietly growing in the “soil” of receptive human hearts. God allows that to happen, delaying the “harvest” until the “fruit” is ripe. The absence of visible and dramatic signs does not mean that the Kingdom is not already at work; it is at work, producing “fruit” that will be “harvested” in God’s good time.
The small parable of the Mustard Seed addresses the present insignificance of the Kingdom from a fresh aspect. Here the point lies in the contrast between tiny beginnings and the vast scale of what will result in the end. While derived from tiny seeds, mustard bushes grow vigorously and can take over vegetable gardens. The final detail about birds finding shade in the branches contains more than a hint that the Kingdom as finally constituted will contain the vagabonds of society and, in due course, members of the nations of the world.
PARABLE OF ASSURANCE
The First Reading, Ezek 17:22-24, prepares the way for this detail. So, again, this parable gives assurance and hope to those who may be presently dismayed by what appears to be the unimpressive beginnings of the Kingdom.
Thus, each in their own way, both parables serve to counter discouragement – an effect no less necessary for believers today than in the time of Jesus.
In the Second Reading, 2 Cor 5:6-10, Paul’s desire to be “with the Lord” leads him to view present apostolic existence as an “exile”. The present task, however, is so to live as to be found worthy of that longed-for destiny. (The translation “law court of Christ” seems to envisage Paul’s statement of eschatological accountability rather too concretely in a forensic direction.)
Brendan Byrne, SJ, FAHA, taught New Testament at Jesuit Theological College, Parkville, Vic., for almost forty years. He is now Emeritus Professor at the University of Divinity (Melbourne). His commentaries on the Gospels can be found at Pauline Books and Media