Mark 4:35-41

This passage occurs in the RCL, Year B (Most recently Summer 2024)
 
A guest post for this post is a friend of mine, Rev. James Rowe.

The assigned Gospel reading for this Sunday (Lectionary 12) is the powerful story of Jesus calming the storm. By itself, it is a wonderful story. But knowing the surrounding context can be quite helpful. This story begins with the little phrase "on that day, when evening had come" (4:35a) which means that Mark has set this story as a continuation of the parables of the kingdom Jesus has just spoken (4:1-34). In addition, it also serves as the introduction to story about the Gerasene demoniac (5:1-20), the first Gentile encounter Jesus has in Mark's Gospel.  The calming of the storm can serve both as a reflection on what the kingdom is like and also as an introduction to what it means to live in that kingdom as disciples.

Mark's Gospel tends to use the disciples as foils to Jesus, people who witness the unbelievable in Christ again and again and still struggle to understand who he is and what he is up to. Mark 4:35-41 highlights that usage in a few ways. First, Jesus is referred to as "he" (αυτον) as distinct from the  disciples.  Second, when they wake up Jesus, they do not refer to him as "Lord" (κυριος) but as "Teacher" (διδασκαλος) which seems to imply that the disciples still do not know who he truly is. 

Finally, the question of the disciples ("Who then is this, that even the wind and the sea obey him?" 4:41b) goes unanswered, both showing their unbelief and also giving us readers a question to ponder as Jesus will soon be casting a legion of demons into pigs and ultimately into the sea he has just overpowered with a word.

When it comes to preaching this text, it could be interesting to end the sermon with the same question: "Who then is this, that even the wind and sea obey him?" We preachers tend to tie our sermons off with pretty bows and end with "amen" or some Pauline phrase, but Mark's Gospel gives us a variety of texts where the lack of conclusion opens us up to the possibility of what God is doing in the "storms" of the world and in our lives. 

Rob's response to Jim's post:
In Jim's post, he put something in parenthesis that I wanted to unpack.  He wrote, "The Greek for awake is actually 'arose'."  Indeed, the word here is εγειρω, which also means raised up or even resurrected.  Once again, a subtle foreshadowing of the unfolding mystery in Mark's Gospel.  

In this passage of Jesus calming the storm, the word μεγας (mega, meaning big) shows up three times:  a BIG storm; a BIG calm and a BIG fear.  When Jesus power is revealed, it brings both calm and fear, an ironic, if not dialectical combination of emotions.  Perhaps the bigger the demonstration, the bigger the fear!  This also points to the resurrection in Mark's Gospel, when the full revelation of Jesus power is accompanied by great calm in the tomb but also also fear in the first witnesses (φοβεω, Mark 16.8).  

One other little grammar point on fear:
Cognate Accusative:  This fancy term is when the verb and object both are from the same word, like "I rode a ride."  It is considered bad English, but is quite common in Hebrew and in NT Greek.  In this case, Mark says they "feared a big fear" (εφοβηθησαν φοβον)  The weird conjugation of an aorist passive 3rd person plural makes this tough to see.  But it is really simple:  They feared a big fear!

Mark 4:26-34

This passage occurs in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year B, most recently Summer of 2024.
 
Summary:  When I first studied this passage for preaching, I was just finishing my first year of parish ministry.  At that point, two things stood to me.  First, the motif of "death and resurrection" in the first parable and the idea of "service to the neighbor" in the second parable.   As I re-read this passage in 2012, I focused more on how this passage relates to congregational leadership and fostering faith.  In 2015 through, I propose that Jesus is the mustard seed that dies to become the tree. 

I feel confident that while Jesus is THE seed that is sown, we are the plants.  We become the tree of life for the world.  While Mark's Gospel as a whole is characterized by the struggle of people and even disciples to understand, I believe this is a word of hope from Jesus about what happens through the community of faith.

Key Words:

Some words on church growth and leadership:
βαλη (from βαλλω; "thrown", 4:26)  The most famous "sower" parable, which is found earlier in chapter 4, has a professional sower "sowing" (σπειρω) the seed.  In this parable, we simply have a man throwing the seed.  This reminds us that the sowers of the Word need not be simply authorized and trained clergy, but that God chooses the foolish and insignificant to do the work of the Kingdom! 

Side note on Google:  Part of Google's success as a company is their willingness to try things.  They have created a culture where people are willing to throw stuff on the wall and see what sticks.  In fact, when it comes to advertising, Google encourages companies to try as many permutations of their wording as possible to see what works.  Churches tend to be much more cautious.  These parables encourage us to try stuff, trusting in God's generosity.

ελεγεν (from λεγω; "was speaking", 4:26) The imperfect tense is used here to portray Jesus speaking; this means that Jesus likely was repeating these parables more than once! Throughout this section, Jesus speaks in the imperfect tense, suggesting that he did not simply say this word but repeated it.  In order for Jesus to get his message across, he needs to say it over and over.  To go back to Google; Jesus has to try it in many ways to get it through!

αυτοματη ("automatically", 4:28)  This is a humble reminder for all pastors that growth in the church is not a result of our own efforts, but the will of the Spirit, manifesting itself!

Some words on death and resurrection, as well as classic Lutheran themes:
καθευδη and εγειρηται (εγειρω)  ("sleep and awake", 4:27):  These words can also mean to die and to rise.  This is a reminder that those of us that sow the seed will also experience death and resurrection.  I know I have often felt crushed as a pastor by the inability of people to hear the word.  And then risen to new life through worship and the Word!  It also strongly suggests daily dying and rising to live out our vocation of sharing the Word.

χροτον...πληρυς σιτον ("grass...full grain"; "4:28")  I am going to go out here on a limb, but I think this parable shows that sanctification and justification, while of the same movement, are not entirely the same.  To be raised up (justified) does not suggest that God's work in our lives is done.  The grass, while growing, must still grow into maturity. As χροτον (grass) it could still be eaten, but it will take time in order for it to become σιτον (seed itself) that could be used for next year's harvest.  Similarly, we are reborn in Baptism and renewed in our weekly confession and forgiveness; God's Spirit still works on us, through this renewal, to transform and grow us, so that we might be of use to our neighbor.  All metaphors are imperfect, but the emphasis here is not simply on the moment of receiving faith, but growing in the soil of the Word.  As a confessional Lutheran, I would want to add that growth means more faith, which means simply becoming more dependent on God.  To put this in a sound bite:  the taller the plant...the more it needs it roots.

επελυεν (imperfect form of επιλυω, meaning "settle or explain", 4:34)  First, this word is in the imperfect, suggesting the action is not perfect; it is incomplete.  Jesus began to or Jesus was continually explaining is a better translation.  These parables take a life time to understand!  The word itself means to settle, literally to untie.  Jesus is untying the parable!

Some words I put together to think about Jesus Christ as the seed and the church as the plant:

καρποφορεω ("bear fruit", 4:28)  The point of our dying and rising is to bear fruit (Romans 7:4).  In fact, one could argue that the seed that is being sown in this case is not simply Scripture but Jesus Christ, because the verb for the maturation of the seed is "παραδοι" from paradidemi.  This word means betray, which is a word that links and moves the plot ahead in Mark's Gospel.  The Gospel writer literally writes:  "The fruit is handed over, he immediately sends the sickle!!"  Strangely, this is the only time this verb appears with the word fruit; perhaps a further suggestion that Mark is referring to Jesus as the word of God that dies for us to become the tree.

αναβαινει ("ascend"; here meaning grow; 4:32)  Jesus does not say that "once the plant has grown" he says, "growS and becomeS and makeS" all in the present tense.  The growth of the mustard plant continues on and on.  In this sense, I see the mustard plant (in the parable) as something supernatural; I offer it is the church, born by the death of Jesus Christ.

 πετεινα του ουρανου ("bird"..."bird of heaven"; 4:32)  The NET Bible suggests this phrase means "wild birds" as opposed to "domesticated birds."  Even if the NET Bible overstates its case, a few points we can make if we compare the tree to the kingdom of God to the Christian community on earth, to finally, a congregation:
* The tree does not live for itself; the Christian life is not a life lived for oneself.  This is true for an individual and for a congregation. (Vocation 101)
* To be the church is to host not simply nice people that "look like us" but all sorts of wild birds, maybe even ones harsh to the church!

Mark 4:26-34

This passage is found in Narrative Lectionary, Epiphany Season, Year B (Most recently: January 17, 2016)

Here is my post for Mark 4:26-34
http://lectionarygreek.blogspot.com/2012/06/mark-426-34.html

I suggest three possible directions for a sermon:
1)  Reflection on church growth and how a congregation can open themselves to this
2)  Reflection on daily dying and rising and what growth looks like in a Lutheran context
3)  Reflection on Christ as the mustard seed

Also, for those doing the parable of the sower, here is my commentary on Matthew's version of this parable; while not the exact same, perhaps some helpful insights into the passage:
http://lectionarygreek.blogspot.com/2011/07/matthew-1318-23.html