The
word parallel comes from two Greek words: para
meaning beside and allelois meaning each
other. By definition, parallel means extending in the same direction,
equidistant at all points, and never converging or diverging. Most of us know
that lines in a plane which do not intersect or touch each other at any point
are said to be parallel. Parallel may also refer to computing, mathematics,
science, navigation, music, entertainment, grammar, rhetoric or gymnastics.
Gospel
parallels place similar passages from different evangelists alongside each
other for easy comparison. This is an important tool for anyone who wants to
better understand the gospels. How did different writers tell the same stories
in the first generations of the Church? Why are they different?
The
synoptic gospels, Matthew, Mark and Luke, contain much of the same material.
Matthew and Luke tell nearly all of the stories told in Mark and share several
stories that are not in Mark. In addition, all three books are written as if
the authors personally observed all of the events and were reporting what they
saw at the time.
The
Gospel of John purposefully omitted much of the material found in the synoptic gospels
and added a considerable amount of material not found in them. It appears that
John wrote his gospel as a supplement to the other three. So, when you place
the four side-by-side, you see striking similarities and subtle differences.[1]
All
three synoptic gospels recorded that Jesus compared the mustard seed to the Kingdom.
Matthew used the phrase Kingdom of heaven, while Mark and Luke employed the
phrase Kingdom of God. The seed was sown. Matthew wrote that a man sowed it on
the field. Mark wrote that the seed was sowed upon the ground, while Luke said
that a man sowed it in his garden.
Matthew’s
Jesus stated that the seed is the smallest of all seeds, while Mark’s Jesus
added that it is the smallest of all seeds on the earth, and Luke’s Jesus is
silent on its size. Matthew’s seed has grown; Mark’s grows up and puts forth
large branches; and Luke’s grew. Matthew described its maturity as the greatest
of shrubs and becomes a tree; Mark as the greatest of all shrubs; and Luke as a
tree.
All
three mention the birds of the air, while Matthew concluded that they come and
make nests in its branches; Mark that they can make nests in its shade; and
Luke that they made nests in its branches.
Why
painstakingly point out striking similarities and subtle differences in 2 or 3
verses of Scripture? To compare literary styles suited for their particular
audiences and to emphasize certain theological statements.
Immediately,
we notice the different places where the seed is planted and what happens when
it flourishes: field, ground and garden. Nestmaking occurred in the present and
in the past. Why note these subtle differences? Well, if I’m in Rochelle, IL, I
would plant seeds in a field, but if I’m in Roselle, IL, a garden. If I’m
writing my gospel in 70 AD, I would write about the present, but if I’m writing
my gospel in 85 AD, time has passed, and that would alter my writing. By the
time Luke wrote his gospel, around 85 AD, the church had grown and flourished.
So, when we read the gospel parallels, we need to keep in mind the time,
setting and audience of its hearers and readers because while the church is
universal, it is not always uniform.
So,
what made Mark different? What was he saying? What was his theological point?
We could spend hours discussing his literary style, apocalyptic symbolism and
irony, but let me leave you with this. Mark was the first to write a biography
of Jesus that linked his ministry to his Passion. He invited readers to
understand that Jesus’ words and deeds were inextricably linked to that finale,
and that was what awaited his followers. In other words, Mark connected
Christology to discipleship. I will return to that thought, but for now let me
move to my second point, parables.
What
is a parable? Simply defined, a parable is a short story that teaches a moral
or spiritual lesson. It comes to us from the Latin, parabola, and the
Greek, parabole, which literally meant ‘a throwing beside.’ Its
origin is from the term para, again, meaning alongside, and bole,
throwing or casting, or a beam or ray.
The
geometrically gifted understand that a parabolic curve refers to a comparison
between fixed points and a straight line. The St. Louis Arch and your satellite
dish are parabolic curves. Jesus, however, did not teach math or build arches.
Rather, he compared real life situations to teach a lesson about God.
Parables
were part of Jewish tradition. The Hebrew term for a parable was mashal.
We find mashal in the allegories, proverbs, riddles and taunts of
Judges, Samuel, Proverbs and Prophets. We are familiar with Nathan’s powerful
story to David of the rich man who stole and slaughtered the poor man’s prized
lamb. It transformed David to a humble, contrite sinner. So, we see that Jesus
did not invent parables, but like his ancestors, used them to win people over
to his views.
Jesus
spoke parables to proclaim the gracious advent, disturbing presence and
challenging implications of the Kingdom of God. At times, he opened with, “The
kingdom of heaven is like…” or, “To what shall I compare?” Although
he ends his teaching abruptly, Jesus often concluded with a challenging
question. “Which of these three … proved to be a neighbor to the man
who fell among the robbers?” Or, “When the Son of Man
comes, will he find faith on earth?”
While
Jesus did not pressure listeners to choose any one direction, he confronted them
with the necessity to make a choice that determined their future. No doubt, his
listeners who viewed matters one way now discovered a better way. Discovering a
better way resulted in conversion, reconciliation and changed behavior. Once
they experienced conversion and reconciliation, his followers transformed
society and changed the world.
The
Parable of the Mustard Seeds opens with Jesus thinking aloud, searching for
ways to help his listeners grasp the mystery of the kingdom. It cannot be
defined or contained in human categories but understood only by using word
pictures that force the listener to think and ponder at a deeper level. Once
again, the earthly reality most suitable is a tiny seed. In this seed parable,
the emphasis is on the seed’s smallness. For Jesus’ Jewish audience, the idea
of the kingdom as a seed must have seemed surprising. A more predictable
comparison would have been a cataclysmic earthquake or a mighty army. Isaiah
prophesized, “You will be visited by the LORD of hosts with thunder and with
earthquake and great noise, with whirlwind and tempest, and the flame of a
devouring fire.”[2] Elsewhere he proclaimed, “The
sound of a tumult is on the mountains as of a great multitude! The sound of an
uproar of kingdoms, of nations gathering together! The LORD of hosts is
mustering a host for battle.”[3] Joel echoed those words, “The
LORD utters his voice before his army, for his camp is exceedingly great; he
who executes his word is powerful. For the day of the LORD is great and very
awesome; who can endure it?”[4] But no, the kingdom is
like a mustard seed, which Jesus describes for effect as the smallest of all
the seeds on the earth which springs up and becomes – again, for effect – the
largest of plants.
In
mentioning large branches that shelter many birds, Jesus evoked the image of a
lofty, shady tree, symbolizing an empire that grants protection to peoples of
different races and tongues.
The
Prophet Daniel interpreted the dream of Nebuchadnezzar as a tree that “grew
and became strong, and its top reached to heaven, and it was visible to the end
of the whole earth. Its leaves were beautiful and its fruit abundant, and in it
was food for all. The beasts of the field found shade under it, and the birds
of the heavens lived in its branches, and all flesh was fed from it.”[5]
In
Ezekiel, we read, “Thus says the Lord GOD: ‘I myself will take a sprig from the lofty top
of the cedar and will set it out. I will break off from the topmost of its
young twigs a tender one, and I myself will plant it on a high and lofty
mountain. On the mountain height of Israel will I plant it, that it may bear
branches and produce fruit and become a noble cedar. And under it will dwell
every kind of bird; in the shade of its branches birds of every sort will
nest.’”[6]
The
parable of the mustard seed pointed to the future worldwide reach of the
kingdom of God. From its humble, inauspicious beginnings in Jesus’ itinerant
preaching in Galilee with a small band of followers, the kingdom would mature
to an immense tree in whom Gentiles would find a home. This growth was not due
to human methods but to God’s hidden power. Jesus spoke with utter assurance of
the future success of the kingdom, urging his disciples to persevere with hope
and patience.[7]
Now,
let me return to Mark connecting Christology to discipleship. Last week I made
the point of illustrating Mark’s sandwich technique: how he wrapped stories
together by layering one passage between two parallel passages. I said that the
entire Gospel of Mark is one massive sandwich with 8:29 as the real meat: And
he asked them, “But who do you say that I am?” Peter answered him, “You are the
Christ.” Then after he rebuked Peter, Jesus called the crowd and the
disciples to him and said, “’If anyone would come after me, let him
deny himself and take up his cross and follow me. For whoever would save his
life will lose it, but whoever loses his life for my sake and the gospel’s will
save it. For what does it profit a man to gain the whole world and forfeit his
soul? For what can a man give in return for his soul?’”[8]
I
revisit that passage to make a point about Mark. He was the first writer to
connect the narrative of what Jesus said and did to what God accomplished in
the Christ’s death and resurrection and call it good news or Gospel. He linked
the two inextricably because he wanted his readers to understand Jesus’ words
and deeds not as independent modes of revelation, but as one interdependent
mode of revelation. To identify Jesus as the Christ and to understand his life
through the prism of the cross was the first point Mark was making. The second
was to understand who you are in relation to Jesus Christ. In short, just as
Mark linked inextricably Jesus’ words and deeds to his death and resurrection,
he challenged his readers to see themselves as linked to Christ.
And
so, I ask you, do you identify yourself as a Christian, one who not only
follows his teaching, but one who embraces the cross as he did? What choice
will you make today that will determine your future? Since you heard Jesus’
words and deeds, have you determined that his way of life is better than yours?
…
Finally,
planting seeds. We are all familiar with planting seeds. Whether we farm the
land or garden a plot, we know that seeds sprout and mature into plants that
bear fruit. As I reflect upon this parable, I wrestle with the activity of
planting seeds and the quiet contemplation of marveling at God’s power. Should
I be actively engaging people through evangelization? Should I join a
megachurch where Christian fellowship is alive? Distribute Bibles on the corner
or in some other corner of the world, like China? Wear jewelry and clothing
that advertises my beliefs? Share sermons on social media?
Should
I marvel at how the Kingdom of God blossoms in spite of our efforts to thwart
it? Should I spend more time reading and reflecting on Biblical passages? Should
I study and journal? Download podcasts onto my smartphone and listen to them as
I walk or drive? Set aside time for quiet meditation and contemplation?
Personally,
I am more of an active contemplative. I spend time each morning reading
Scripture, sacred writings and Biblical theology, and the rest of the day
interviewing people, writing reports and driving the western suburbs.
Interspersed throughout the day I eat, exercise, walk the dogs and, more
importantly, spend time with my wife. The time I spend in the morning affects
the rest of the day. When I come across a passage, like today’s parable, or a
reflection by one of the Church Fathers or a contemporary theologian, I discuss
it with my wife on a walk or over dinner.
Periodically,
while living my ordinary life, the topic of religion emerges. It’s in the
ordinary moments that God provides an opportunity to put spirituality into
action. Now, I can think of hundreds of stories where this has happened to me,
and you would think it normal for a pastor, but, instead, I turn to a story my
wife, Cindy, told me.
Cindy
recently had a conversation about vacations with her trainer. Cindy told her
trainer that in 2020, we are going to Oberammergau, Germany to see the Passion
Play. Her trainer asked what that was. Cindy explained it was about the Passion
of Jesus, and that the play is performed only once every ten years by people
who live in Oberammergau. Her trainer acknowledged that she was raised in a
home where her parents did not practice religion. After a minute, she asked
Cindy, “Didn’t they make a movie about the Passion?” It was Cindy’s opportunity
to evangelize in the ordinary moment.
It was
her opportunity to evangelize in the ordinary moment. I repeat that sentence
because we all have ordinary moments when we can evangelize at the gym or in
the bleachers, in a restaurant or the grocery store, while parenting or
teaching, babysitting or banking. And anywhere the Spirit blows us is where we
plant seeds and marvel at the mystery of God’s Kingdom.
Friends,
when we plant seeds, we should marvel not at what we have done but what God has
done through Christ, His Church and the Holy Spirit dwelling in and among us.
In prayer I ask God that you find ordinary opportunities to plant the seeds of
God’s Kingdom and marvel at His Mysteries through prayer and evangelization.
And when you do, may the peace of God that surpasses all understanding keep
your hearts and minds in Christ Jesus. Amen.
[1] http://sites.utoronto.ca/religion/synopsis/
[2]
Isaiah 29:6.
[3]
Isaiah 13:4.
[4]
Joel 2:11.
[5]
Daniel 4:11-12.
[6]
Ezekiel 17:23.
[7]
Mary Healy, The Gospel of Mark. (Grand Rapids, MI: Baker Academic, 2008), 91f.
[8]
Mark 8:34-37.
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