As mentioned, both Matthew and Mark present a series of roughly equivalent parables that begin with the parable of the sower. Mark however, slips in one additional parable, that being the “parable of the lamp.” In it, Jesus says, “A lamp isn’t brought to be put under a basket or under a bed, is it? Isn’t it to be placed on a lampstand? For nothing is hidden except to be revealed, and nothing concealed except to be brought to light” (4:21-22). This is then followed by an additional presentation of “If anyone has ears to hear, he had better listen!” (4:23) In the wake of this, Jesus goes on to say, “Take care about what you hear. The measure you use will be the measure you receive, and more will be added to you. For whoever has will be given more, but whoever does not have, even what he has will be taken from him” (4:24-25).
An attempt will not be made here to determine precisely what it is to which Jesus is making reference. Rather, we will point out that, because this parable, along with the parables that follow, are presented in the context of Jesus’ explanation of the parable of the sower, which in turn is presented in the context of His revelation of the “secret of the kingdom of God” (4:11a), it is quite likely that it is to be understood in terms of the principles, practices, and ethics of that kingdom that Jesus has declared to be “near” (1:15). It should be becoming patently obvious to us that Jesus is engaging His hearers with a desire that they understand His words as being applicable to the situation in which He has found them.
We cannot move on to Jesus’ final Gospel insistence of the need to have hearing ears, without giving attention to a further statement made here in the parable of the lamp. That statement is “Take care what you hear. The measure you use will be the measure you receive, and more will be added to you” (4:24). This demands further consideration because it can be useful in cementing the notion that Jesus is speaking to actual, physical people about actual, physical goings-on and events that demand a response, with that response conditioned and modified by a proper understanding of the kingdom of heaven and its demands. In this instance, the phrase is quite similar to what we find in the sixth chapter of the Gospel of Luke. There, we hear Jesus saying “Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive” (6:38).
Because Luke presents Jesus as immediately launching into a parable following this statement, we would not be over-reaching if we imagined Him demanding some ears to hear on the part of His listeners. These words, of course, form part of Jesus’ “Sermon on the Plain” in Luke, which begins with Jesus making mention of the kingdom of God (6:20). Therefore, everything that follows begs to be understood within that context. Of course, this passage is one regularly ripped out of context and employed as a statement of Jesus concerning the giving of money, but such does damage and despite to the words of Jesus. The immediately preceding statement made by Jesus is “Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven” (6:37). This is what is said before Jesus then goes on to say “Give, and it will be given to you…”
If we were to back up a bit, we would find that the context that Jesus provides for these words of giving, measuring, and receiving, which may provide us with a clue towards understanding the passage in Mark that has been under consideration, begins with “But I say to you who are listening: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either. Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away. Treat others in the same way that you would want them to treat you… love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because He is kind to ungrateful and evil people. Be merciful, just as your Father is merciful” (6:27-31,35-36).
The “enemies” within Jesus’ audience, of course, would be the Romans that occupied their land and oppressed them in a variety of ways. Jesus’ words of giving, measuring, and receiving demand to be considered in the light that is cast by that fact. This is most certainly true of their presentation in Luke, and might also be true of their presentation in Mark. Regardless, there is an obvious practical outworking in response to a given and identifiable situation that demands a correct response.
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