Mark 4

vs 1

You might remember that I preached a sermon on a good part of this chapter, so a lot of this might be repetition.

Also, you might remember that last chapter Jesus asked his disciples to set up a boat for just such an occasion. It's as if he's prescient or something.

vs 2

One of the things he taught them was this.

vs 3

As they do.

vs 4

Not the most effective way to sow seed, perhaps he was feeling rushed.

vs 5

I guess you might have occasional rocky patches on your land, but again, not the best place to sow seed.

vs 6

I'm not much of a horticulturalist, so I'll just take people who have 1st century farming skills at their word.

vs 7

I hate weeds, but that's about as far as I go. Again, others do the gardening.

vs 8

This I can at least attest to, having been in a wheat field and seen (and eaten) bits of grain off a wheat stalk. I don't suggest it - it's much better when ground up and baked into bread.

vs 9

And that's the end of the story. And people go... er, what?

vs 10

Thankfully, or we'd all be in the dark.

vs 11

This is quite a phenomenal statement. We are often struck by it, which is kind of nice, considering that I think we like to think, "Hey, that's not very fair and democratic. Why can't everyone hear the message?" Very communist of us, well done. But in fact, we live in a society where things are advertised to certain groups of people, and are sometimes basically put in code so that others don't understand/aren't interested.

vs 12

Of course, the difference between not wanting to buy cornflakes and not going to heaven might be seen by some to be rather more serious. There's really only two ways to understand it. One is that Jesus knows who should and shouldn't hear, and so tailors his message accordingly. The other is that it's a matter of your own heart, and so the blame is shifted squarely to you. Or a mix of both, I guess, because as I have said in the past, theological paradox does not necessitate dichotomy.

vs 13

Note that I don't think he is saying, "This parable is a key to unlocking all other parables." I think he is saying, "If you can't solve an easy sudoku, you can't solve a master sudoku."

vs 14

Who is the farmer? Apparently not important. Could be God, Jesus, any of us. Jesus doesn't say. What is interesting to consider is that even though it's terrible farming practice, whoever sows the word sows it so that the people who probably won't react to it still at least hear it.

vs 15

Satan's role is important. As I said in my sermon, it's worth remembering that it's not purely people's disinterest that keeps them deaf.

vs 16

Initial investment shows swift return - obviously a scam.

vs 17

This is a damn shame, but I think can be mitigated by explaining to people that with Christianity comes trouble.

vs 18

So the word is heard among the thorns, which is one nice thing.

vs 19

Note that only one kind of response is really wanted - fruit. It was this that made me want to translate the parable into something more akin to an 'all of life' story. Is that what Jesus is saying primarily? It's a good question. He doesn't specify, is my answer.

vs 20

I wish I were this fruitful. I didn't say it in my sermon, because it's a downer and it's not truly a correct way to measure your Christian life, but I wish I could say that 100 people would be in heaven because of me.

vs 21

I don't do either, but I at least know how light works. Also, putting an oil lamp under a bed is likely to set it on fire - which, hey, will generate a lot of light. Briefly.

vs 22

Jesus is saying that, even though he speaks in parables, the truth of God is a mystery meant to be revealed. Sure, some people won't get it, but that doesn't mean you shouldn't tell them. God wants revelation.

vs 23

Basically what I said above covers this little saying.

vs 24

It's like a justice plus mix. Extra berries.

vs 25

This often seems unfair, but again, we must all be communist, because this is exactly how capitalism works. Besides, since it is talking about understanding of God, I think those who have little probably won't care too much if they lose what they have. Not in the short term, anyway.

vs 26

Wait, didn't we just do this, Jesus?

vs 27

This is true. And sure, biologists will argue, but the simple fact is that Jesus meant "everyone but biologists, because they're pedants". Philosophers have no problem with this statement, because we're imaginative.

vs 28

That is how a seed grows, I assume. We even have one growing on the windowsill in the kitchen, but I didn't pay too much attention.

vs 29

That's how it works. What was this parable about? It's more farming practice. Obviously we must read it in the context of the parable of the sower (so perhaps it IS the key to understanding some parables!). We sow the seed, and others may reap it, but God makes it grow. Thank you, Paul.

vs 30

I don't know, Jesus, will you perhaps describe it with another seed analogy?

vs 31

Hah.

vs 32

Who are the birds? What colour is the seed? Why do they perch in the branches? I think it's just a big tree. Small amount seen now, big return in the future. That's the message. Kingdom is like that.

vs 33

And probably a little they couldn't. Or perhaps that's just me.

vs 34

The disciples were part of the plan, see. It's not about controlling flow of information, it is about sustained dissemination. Jesus was thinking long term.

vs 35

Of the lake, I assume.

vs 36

Jesus is an admiral of a little navy. I'd never noticed that before.

vs 37

I wonder if it affected the other boats?

vs 38

I've never been on a boat in a storm (well, kinda once on a ferry), but considering my general reaction to boats is the same as the disciples, even when it's not stormy, I feel for them.

vs 39

It's not as impressive when it doesn't work, trust me.

vs 40

Ouch. But when you think about it, as if the messiah was going to die in a boating accident. "He was drowned for our sins."

vs 41

The thing is, of course, that we're in early days, and they were still baffled at this man called Jesus. I live in a permanent state of bafflement about Jesus, so I am akin to them.