This week, the Gospel passage comes from the book of origins, whose account of Jesus we have been following for much of this current year. The chapter we are reading contains the first of seven parables that Jesus tells. The parable of the seeds and the sower is told in Matt 13:3-9 and an interpretation is then offered at 13:18-23. This interpretation shapes and orients our understanding of what “the seed” means; it directs us to interpret “the seed” as “the word of the kingdom” (13:19).
This is the first of seven parables in this chapter, and one of twenty-four parables in the book of origins. Many of those parables are explicitly identified as parables of the kingdom. After all, the kingdom was the focus of the preaching of Jesus, as is signalled in his opening public proclamation earlier in the book (4:17). (See https://johntsquires.com/2020/01/23/repentance-for-the-kingdom-matt-4/)
The kingdom features in the Beatitudes (5:3, 10), the Sermon on the Mount (5:19-20, 6:10, 33, 7:21), and then in many of the teachings of Jesus (such as 8:11-12, 18:3-4, 19:14, 23-24).
Preaching the kingdom was central to the activities of Jesus (9:35) and his followers (10:7) and will remain a key focus until the time when “the end will come” (24:14). And parables formed an important contribution to the ways that Jesus spoke about the kingdom in his teachings.
In this chapter, after the parable of the seeds and the sower, we find another six parables: the weeds among the wheat (13:24-30), the mustard seed (13:31-32), the yeast in the flour (13:33), hidden treasure (13:44), a pearl of great value (13:45-46), and the net that caught fish (13:47-48). Interestingly, every key item in these seven parables is a small, even seemingly insignificant, item: seeds, seeds, yeast, a pearl, and fish.
Later in the Gospel, there are further parables of the kingdom: the labourers in the vineyard (20:1-16), the two sons (21:28-32), the wicked tenants (21:33-44), and the wedding banquet (22:2-14). In the final section of Jesus’s teaching the disciples, he tells three further parables of the kingdom: the ten bridesmaids (25:1-13), the talents (25:14-30), and the sheep and the goats (25:31-46).
1 Understanding Parables
What are we to make of these many parables? Parables were quite widespread in the society of Jesus’ day. They were evocative and effective means for telling stories. The most common means of entertainment in the ancient world was telling stories. This was done by word of mouth, from one person to another, or in small groups gathered in market places, courtyards or houses. Education also relied on the voice.
Written materials were costly and only a small percentage of the population was literate. The natural tendency to tell stories was widely accepted, so that the most familiar pattern was that learning took place through the passing on of stories. So oral story telling was commonplace in the synagogues where Jews gathered for worship and instruction.
We can see the dominance of the oral medium most clearly in the literature which tells about the rabbis of Judaism. The story was the foundational building block for all the rabbis’ teaching activities. Beyond Judaism, we see it in the popularity of written biographies, romances, histories and adventure stories, throughout the ancient world. Indeed, a second century Christian (Papias, the Bishop of Hierapolis) is reported as having stated that stories spoken by teachers are to be preferred as more reliable than written works (such as the Gospels)—an attitude that sounds incredible to our modern ears!
A parable is an important type of story-telling. A parable is a story told in a specific way to make a single clear point. Parables are found in Jewish literature; the most famous examples in the Hebrew Bible are Samuel’s parable comparing David with a callous rich herdsman in 2 Samuel 12 and the prophet’s parable comparing Israel with an unfruitful vineyard in Isaiah 5.
Rabbis at the time of Jesus, and later, have used parables to make their point in their teachings. The Hebrew word for this form was mashal, a word meaning “to be like” or “a comparison”. Parables were told to make a point about something that may not be easily understood, by drawing a comparison with something else that was well-known or easily understood.
The mashal also opens up the possibility of a more developed form of comparison, the similitude, of which the best example is Nathan’s parable to David concerning the stolen lamb (2 Sam 12:1–4). This form flourishes in later Judaism, both in rabbinic literature, and in the Gospel accounts of Jesus’ parables (“the kingdom of heaven is like…”). In fact, the parables told by Jesus follow the patterns and customs of the rabbinic mashal.
2 Understanding the Parable of the Seeds and the Sower
The specific parable that we hear in worship this Sunday, the parable of the seeds and the sower, is a particularly provocative parable. It leaves us with various questions. Why was the sower so extravagant in broadcasting the seeds, casting them not only onto fertile ground but also onto rocky ground and into the midst of thorns? Why did the sower not adopt good agricultural practice, culling the thorny plants as they grew, to enable the seeds to grow into healthy plants?
Other questions arise, as well, if we read the parable (13:3-9) without including the interpretation that is offered (13:18-23). That interpretation guides us to see the seeds as representing “the word of the kingdom”, and that understanding seems reasonably evident from the parable in its own right. But what does the path represent? And what about the thorns? And the rocky ground? Or the sun—is it a symbol of something?
The interpretation included in Matthew 13 closes down these questions. Many scholars believe that the interpretation did not actually come from the lips of Jesus, but, rather, was added by the author of the Gospel, drawing on interpretations that had developed over the intervening decades after the lifetime of Jesus. (This assumes, quite reasonably, that the Gospel was written some 30-50 years after the death of Jesus; and also, more controversially, perhaps, that the author was somewhat creative in reporting the actions and words of Jesus.)
One of the reasons for this view is that the interpretation really treats the parable as an allegory, rather than as a mashal-like parable. In an allegory, each and every character and event in the story is regarded as being a symbol for something else beyond the story.
Allegory literally means, “to say something other”; it comes from two Greek words, the verb agoreuo (to speak in the assembly), and the prefix allos (other). Allegories are found in ancient literature; in Greek, from the earliest literature, that of Homer, through to Plato, and on into the writings of people centuries after the time of Jesus. They were commonplace across Greek and Latin literature.
But not so, in Hebrew Scriptures, the tradition from which Jesus regularly drew. Here, there are more often parables, only rarely any fully-developed allegory. And parables are not allegories. A parable is a mashal—a story told in a specific way to make a single clear point. And the single point of a parable is given in its punchline: which, in this case, is the enigmatic, “let anyone with ears, hear!” (13:9). If the seed is the word, the demand of this parable is clear: listen!
And yet, as the verses that follow make clear (13:10-17), understanding a parable is a tricky business. Its meaning is not self-evident. As Jesus speaks in parables, “seeing, they do not perceive, and hearing, they do not listen” (13:13, quoting directly from Isaiah 6:9-10). Parables are conundrums. They contain unresolved tensions. They invite multiple understandings. They press for exploration and investigation.
The technique of a parable is not to lay everything out in plain form, in straight-forward propositions—but rather to weave a story, to draw the listeners into the story, to invite wondering, to foster creative thinking and thoughtful grappling within the story. Nothing is set in stone. All sorts of possibilities arise, from the narrative of a story that is well-crafted and persuasively-presented. As we imagine that Jesus did in creating and telling his stories in parable form.
3 The Parable of the Seeds and the Sower in the Revised Common Lectionary
So the offering of the interpretation (13:18-23) immediately after the telling of the parable (13:1-9) that the Revised Common Lectionary offers (and that the author of the book of origins includes in this chapter) skews our approach to the parable. It closes off the possibilities of understanding. It limits the range of options for clearly comprehending what Jesus was offering. In my mind, it’s something of a menace.
So here’s the challenge: this Sunday, why not simply read the parable (13:1-9)—and then, STOP. Don’t read the interpretation (13:18-23). Let the parable stand in its own right. Invite your audience to imagine, explore, interpret. Encourage them with the sense that there is “no right answer”, or “no one interpretation”. Invite people to engage in the process that the very first followers of Jesus took part in: “let anyone with ears, listen!” And then invite them to respond. And rejoice in the richness and diversity of understandings that arise!
This blog draws on material in MESSIAH, MOUNTAINS, AND MISSION: an exploration of the Gospel for Year A, by Elizabeth Raine and John Squires (self-published 2012).
For a gentle, poetic retelling of the parable from Sarah Agnew, see https://praythestory.blogspot.com/2020/07/falling-seeds.html?m=1
Consideration of issues raised in this blog continues in https://johntsquires.com/2020/07/14/let-anyone-with-ears-hear-matt-13/