Nehemiah 1:1-11

Nehemiah’s Inquiry about Jerusalem

1:1 The words of Nehemiah son of Hacaliah. In the month of Chislev, in the twentieth year, while I was in Susa the capital, 2 one of my brothers, Hanani, came with certain men from Judah; and I asked them about the Jews that survived, those who had escaped the captivity, and about Jerusalem. 3 They replied, "The survivors there in the province who escaped captivity are in great trouble and shame; the wall of Jerusalem is broken down, and its gates have been destroyed by fire."

Nehemiah’s Prayer of Repentance for the People

4 When I heard these words I sat down and wept, and mourned for days, fasting and praying before the God of heaven. 5 I said, "O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments; 6 let your ear be attentive and your eyes open to hear the prayer of your servant that I now pray before you day and night for your servants, the people of Israel, confessing the sins of the people of Israel, which we have sinned against you. Both I and my family have sinned. 7 We have offended you deeply, failing to keep the commandments, the statutes, and the ordinances that you commanded your servant Moses. 8 Remember the word that you commanded your servant Moses, 'If you are unfaithful, I will scatter you among the peoples; 9 but if you return to me and keep my commandments and do them, though your outcasts are under the farthest skies, I will gather them from there and bring them to the place at which I have chosen to establish my name.' 10 They are your servants and your people, whom you redeemed by your great power and your strong hand. 11 O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight in revering your name. Give success to your servant today, and grant him mercy in the sight of this man!"

At the time, I was cupbearer to the king. (Nehemiah 1:1-11, NRSV)

The following comments are repeated here with editing and supplement from November 1, 2007 (Thursday in the week of the Twenty-second Sunday after Pentecost, references for the week of the Sunday closest to October 26, Year One):

Nehemiah, a Jew, is briefly identified: “The words of Nehemiah son of Hacaliah” (Neh. 1:1a). What we know about Nehemiah is drawn from his book, which is narrated throughout in the first person. Later in today’s reading, he says, “At the time, I was cupbearer to the king” (v. 11, at the end). David J. A. Clines says, “As taster of the king’s wine and guard of the royal apartment, he would no doubt have great personal influence on the king’s decisions” (HarperCollins Study Bible, rev. ed., 2006, on Neh. 1:11). He also says, “Use of first-person language in some of the Ezra material and all of the Nehemiah narrative does not, of course, prove that the documents are authentic, but it is very probable that in the Nehemiah memoir at least we are reading the record of a leading statesman about events in which he was personally involved” (ibid., from the Introduction to Ezra [and Nehemiah]). Clines says, “Extensive sources were an Ezra ‘memoir,’ which provided material for Ezra 7-10 and Neh. 8-9, and a Nehemiah memoir, lightly edited to form Neh. 1-7; 11:1-2; 12:31-43; 13:4-31 (though it is disputed whether Neh 3 was ever part of such a memoir)” (ibid.). Hindy Najman’s identification of these memoirs includes the same material, which “should be ordered in the following manner: Ezra 7-8; Nehemiah 8; Ezra 9-10; Nehemiah 9. Nehemiah’s memoir is thought to consist of Nehemiah 1:7-72a (although some scholars have excluded 3:1-32 and 5:14-19 from the Nehemiah memoir; 11:1-2; 12:31-43; 13:4-31” (The Jewish Study Bible, 2004, from the Introduction to Ezra [and Nehemiah]).

“In the month of Chislev (vles4K9, kislēv, the ninth month, November-December), in the twentieth year,” says Nehemiah, while I was in Susa the capital, one of my brothers (yHaxame dHAx,, ’echād mē’achay), Hanani, came with certain men from Judah; and I asked them about the Jews that survived, those who had escaped the captivity, and about Jerusalem” (vv. 1b, 2). By “the twentieth year,” says Tamara Cohn Eskenazi, Nehemiah means “445/444 BCE,” which would be the twentieth year of “King Artaxerxes I (464-424 BCE)” (NOAB, 3^rd ed., augmented, 2007). Clines calls the year “445”: “The twentieth year, apparently of Artaxerxes I (465-424 BCE.), 445. But ch. 2 is dated in the month Nisan [March-April] (the first month) of the twentieth year; since the month Nisan does not follow Chislev, the year here in v. 1 is apparently an error for ‘nineteenth,’ i.e. 446” (op. cit., on v. 1). But Eskenazi has a different explanation. In comment on 2:1, she says, “Nisan [is] March-April, the month of the Exodus from Egypt. The chronology of 1:1 (November-December) and 2:1 (March-April), both in the twentieth year, makes sense if Nehemiah’s reckoning begins the year in the fall, as in subsequent Judaism, rather than with the spring month of Nisan as in Ex. 12:2” (op. cit., on 2:1). “Susa,” she adds [was] the winter residence of Persian kings” (ibid.), which would make sense in November-December. Since the word for “brother” (HxA, ’āch) can mean “blood relative” such as “cousin (male),” or figurative meanings such as “fellow-countryman” (cf. William L. Holladay, A concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 4^th impression, 1978, s.v. HxA, ’āch), Marc C. Brettler has described Hanani as “Nehemiah’s brother or kinsman (Neh. 1:2)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Hanani no. 4).

Whether Hanani came from Judah with the men from there, or met them and brought them to his “brother,” we are not told. In any event, to his inquiry about the situation in Jerusalem (v. 2, cited above), “They replied, ‘The survivors there in the province who escaped captivity are in great trouble and shame; the wall of Jerusalem is broken down, and its gates have been destroyed by fire’ ” (Ezra 1:3). According to Clines, “This cannot refer to the destruction of the city in 587 BCE, since it is presented as fresh news. Perhaps this assault on the city is the result of the military force deployed against Jerusalem, according to Ezra 4:23, in the reign of Artaxerxes” (op. cit., on v. 3). But Eskenazi says, the “Jews that survived” [means] those who remained in the land after exile in 586, as well as those who had returned since (see Ezra 1:1-4),” and that “the wall of Jerusalem [was] broken by the Babylonians in 586 BCE” (op. cit., on vv. 2-3). Najman says, “The language recalls the destruction and burning of Jerusalem under the direction of Nebuzaradan, the chief of the guards under Nebuchadnezzar some 140 years earlier. Nehemiah expresses an urgent need to prevent what threatens to be a second destruction of the Jerusalem Temple. Cf. 2 Kings 25:8-12” (op. cit., on v. 3).

Nehemiah was deeply moved by this report, and, as we shall see, motivated to change the course of his life’s work. “When I heard these words,” he says, “I sat down and wept, and mourned for days, fasting and praying before the God of Heaven” (v. 4). According to Najman,

Nehemiah’s behavior accords with mourning and supplication practices that are characteristic of exilic and Second Temple narratives. Cf. Ezra 9:3-15, where Ezra participates in mourning rituals, fasts, confesses his sins, and then offers an elaborate prayer to the LORD. Similarly, in Dan. 9:3ff., Daniel prays while fasting and wearing sackcloth and ashes, then confesses and offers an elaborate prayer to the LORD. (ibid.)

In his prayer, Nehemiah reminds the LORD of his covenant with his people, and his steadfast love. He said, “O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments; let your ear be attentive and your eyes open to hear the prayer of your servant that I now pray before you day and night for your servants, the people of Israel, confessing the sins of the people of Israel, which we have sinned against you. Both I and my family have sinned” (vv.5-6). Nehemiah’s prayer is particularly a prayer of repentance, confessing the sin of the people of Israel, including himself and his family. “God of heaven,” says Eskenazi, is “a typical postexilic designation, also found in Ezra 7:12” (op. cit., on v. 5). Clines notes that “this is a general confession, without reference to any specific sins (in contrast to Ezra’s prayer of Ezra 9)” (op. cit., on v. 6). According to Najman, “Nehemiah employs the formula used by priests in the confession on Yom Kippur when he says: Confessing the sins that we Israelites have committed against You, sins that I and my father’s house have committed. See Lev. ch 16 and m. Yoma 6.2” (op. cit., on v. 6, citing the NJPS 1985, 1999 translation). The prayer continues with reference to Moses and the commandments of his time. “We have offended you deeply, failing to keep the commandments, the statutes, and the ordinances that you commanded your servant Moses” (v. 7). Nehemiah is apparently well aware of the consequences for such failure as spelled out in Deuteronomy and hammered home by such prophets as Jeremiah. “Remember the word that you [i.e., God] commanded your servant Moses,” says Nehemiah, “ ‘If you are unfaithful, I will scatter you among the peoples; but if you return to me and keep my commandments and do them, though your outcasts are under the farthest skies, I will gather them from there and bring them to the place at which I have chosen to establish my name’ ” (vv. 8-9). Nehemiah is also aware of the blessings promised for obedience in Deuteronomy, as well as the curses for disobedience. This, says Clines, is “a free summary of Deut. 31:1-5” (op. cit., on vv. 8-9; cf. Eskenazi, op. cit., on vv. 8-9). Nehemiah reminds the LORD–as if the LORD needed reminding!–that “They,” that is, “the people of Israel” (v. 6), understood as the returned exiles in Judah, “are your servants and your people whom you redeemed by your great power and your strong hand” (v. 10). And he appeals to the LORD to be attentive to his prayer. “O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight in revering your name. Give success to your servant today, and grant him mercy in the sight of this man (hz0,ha wyx9hA, hā’îš hazzeh)!” (v. 11). Of the words “this man,” Clines says, “Nehemiah has not yet mentioned the name of his sovereign, but God is expected to know, and readers will soon be enlightened. Perhaps Nehemiah’s language gives a hint of how he regards him: he is a mere man” (ibid., on v. 11). According to Najman,

By recalling the history of Israel, Nehemiah reminds God of the promises made to Israel and also of God’s own compassion at times when the Israelites strayed from their course. Much of this passage is a paraphrase of sections of Deuteronomy, though conceptions from Priestly literature, such as Israel being unfaithful (v. 8) are mixed in, suggesting that the author was working from a complete Torah similar to our own. (op. cit., on vv. 8-11).

or Lamentations 2:16-22 (alternative reading, Presbyterian and Lutheran traditions)

The following comments are repeated here from November 1, 2007 (Thursday in the week of the Twenty-second Sunday after Pentecost, references for the week of the Sunday closest to October 26, Year One):

Introductory comments on the Book of Lamentations were presented last week, on October 20 and 21, 2009 (Tuesday and Wednesday of last week), when the Old Testament readings were from Lamentations. The Presbyterian and Lutheran alternative readings for this week repeat these Lamentations selections and continue in Lamentations with three more readings, today, Friday and Saturday (Oct. 29-31, 2009).

Today’s passage begins with Jerusalem’s enemies gloating. “All your enemies / open (UcP!, pātsû) their mouths against you, / they hiss, they gnash their teeth, / they cry, ‘We have devoured her! / Ah, this is the day we longed for; / at last we have seen it!’ ” (Lam. 2:16). This verse should come after verse 17 (cf. BHS, apparatus for v. 16) according to the alphabetic acrostic pattern (cf. comments of October 20, last week). Verse 17 begins with, “The LORD has done (hW!f!, ‘āśāh) what he purposed, / he has carried out his threat (v. 17a, b). The Hebrew words included here in parentheses are the first words in their respective lines.

The lament admits that the LORD has punished Israel “as he ordained long ago, / he has demolished without pity; / he has made the enemy rejoice over you, / and exalted the mouth of your foes” (v. 17c, d, e, f). Further stanzas consider the destruction and desolation with amazement. “Let tears stream down like a torrent / day and night!” (v. 18c, d). “Look, O LORD, and consider! / To whom have you done this? / Should women eat their offspring, / the children they have borne? / Should priest and prophet be killed / in the sanctuary of the Lord?” (v. 20). According to Werner E. Lemke, revised by Kathleen O’Connor, “The horrors of cannibalism during severe famine are mentioned in traditional treaty curses and prophetic threats (see Lev. 26:29; Deut. 28:53-57; Jer. 19:9; Ezek. 5:10) and reported on at least some occasions (Lam. 4:10; 2 Kings 6:28-29)” (HarperCollins Study Bible, rev. ed., 2006, on Lam. 2:20). The enemy’s attack has decimated the people of Jerusalem. “The young and the old are lying / on the ground in the streets; / my young women and my young men / have fallen by the sword; / in the day of your anger you have killed them, / slaughtering without mercy” (v. 21). The LORD, says the poet, has invited Israel’s enemies to a banquet, but the main course is his own people! “You invited my enemies from all around / as if for a day of festival; / and on the day of the anger of the LORD / no one escaped or survived; / those whom I bore and reared / my enemy has destroyed” (v. 22).

Revelation 5:11-6:11

The Lamb is Worthy

11 Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12 singing with full voice,

"Worthy is the Lamb that was slaughtered

to receive power and wealth and wisdom and might

and honor and glory and blessing!"

13 Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,

"To the one seated on the throne and to the Lamb

be blessing and honor and glory and might

forever and ever!"

14 And the four living creatures said, "Amen!" And the elders fell down and worshiped.

Seals One through Five

6:1 Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures call out, as with a voice of thunder, "Come!" 2 I looked, and there was a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer.

3 When he opened the second seal, I heard the second living creature call out, "Come!" 4 And out came another horse, bright red; its rider was permitted to take peace from the earth, so that people would slaughter one another; and he was given a great sword.

5 When he opened the third seal, I heard the third living creature call out, "Come!" I looked, and there was a black horse! Its rider held a pair of scales in his hand, 6 and I heard what seemed to be a voice in the midst of the four living creatures saying, "A quart of wheat for a day's pay, and three quarts of barley for a day's pay, but do not damage the olive oil and the wine!"

7 When he opened the fourth seal, I heard the voice of the fourth living creature call out, "Come!" 8 I looked and there was a pale green horse! Its rider's name was Death, and Hades followed with him; they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth.

9 When he opened the fifth seal, I saw under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given; 10 they cried out with a loud voice, "Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?" 11 They were each given a white robe and told to rest a little longer, until the number would be complete both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed. (Revelation 5:11-6:11, NRSV)

The following comments are base on those of December 21 and 22, 2007 (Friday and Saturday in the week of the Third Sunday of Advent, Year Two), when comments on Revelation 5:6-14 and 6:1-11 were based on comments of November 1, 2007 (Thursday in the week of the Sunday closest to October 26, Year One), and earlier comments as noted there. The following comments are based on these earlier comments:

Yesterday’s reading closed with a “new song” of praise by the twenty-four elders in the heavenly throne room (Rev. 5:9-10). The song addresses “the Lamb” (5:6) as “worthy to take the scroll / and to open its seals” because “you were slaughtered and by your blood you ransomed for God / saints from every tribe and language and people and nation” (v. 9). These ransomed people have become “a kingdom of priests” (v. 10; cf. 1:6; Exod. 19:6; Isa. 61:6).

In today’s reading, a multitude of angels and heavenly beings join the singing of praise. John looks and hears “the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands” (Rev. 5:11). They were “singing with full voice, ‘Worthy is the Lamb that was slaughtered / to receive power and wealth and wisdom and might / and honor and glory and blessing!” (v. 12). Bruce M. Metzger calls this, “the sevenfold praise of myriads in heaven honoring the sacrificial Lamb” (NOAB, 2^nd ed., 1994, on Rev. 5:11-12). And as if “myriads of myriads and thousands of thousands” were not enough, John hears “every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, ‘To the one seated on the throne and to the Lamb / be blessing and honor and glory and might / forever and ever!” (v. 13). Metzger says this is “Universal praise to the Creator and to the Redeemer as equal in majesty” (ibid. on v. 13). The songs of praise conclude with an “Amen!” from “the four living creatures” as “the elders [fall] down and [worship]” (v. 14).

After those in the heavenly throne room sing songs of praise to the Lamb (Rev. 5:11-14), he opens the seals. Jean-Pierre Ruiz has called the first four seals "seals of destruction" (NOAB, 3rd ed., augmented, 2007, on Rev. 6:1-8). "Then," says John, "I saw the Lamb open one of the seven seals, and I hears one of the four living creatures call out, as with a voice of thunder, ‘Come!' " (Rev. 6:1). For what this thunderous voice summons, John says he "looked, and there was a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer" (v. 2). According to Metzger, "The white horse symbolizes a conquering power that none can resist (in 19:11-13 the reference is to Christ)" (op. cit., on Rev. 6:2). Ruiz adds that “the crown given to the rider as he is sent forth suggests a guarantee of victory” (op. cit., on v. 2). David E. Aune offers a somewhat different explanation. “The rider on the white horse represents warfare (see 19:11, where, unlike here, the rider on the white horse represents the Messiah); the bow can be a symbol of divine chastisement (Lam. 3:12-13; Hab. 3:9), and his crown indicates victory in war” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 6:2).

The pattern of the first seal is repeated in the second, third and fourth seals. “When he [i.e., the Lamb] opened the second seal,” says John, “I heard the second living creature call out, ‘Come!’ And out came another horse, bright red; its rider was permitted to take peace from the earth, so that people would slaughter one another; and he was given a great sword” (vv. 3-4). According to Metzger, “The red horse symbolizes war and bloodshed” (op. cit., on v. 4). Ruiz adds that the words, “permitted to take peace from the earth [were] effectively annulling the ‘pax Romana,’ the self-congratulatory designation of Roman imperial rule as ‘the Roman peace’ ” (op. cit., on v. 4).

This brings us to the third seal. “When he [i.e., the Lamb] opened the third seal,” says John, “I heard the third living creature call out, ‘Come!’ I looked and there was aa black horse! Its rider held a pair of scales in his hand, and I heard what seemed to be a voice in the midst of the four living creatures saying ‘A quart of wheat for a day’s pay, and three quarts of barley for a day’s pay, but do not damage the olive oil and the wine!” (vv. 5-6). According to Metzger, “The black horse symbolizes famine, which follows upon war” (op. cit., on v. 5; cf. Ruiz, op. cit., on v. 5). Ruiz adds, “A quart of wheat . . . three quarts of barley [are to be] sold at exorbitant prices because of war and famine. The prohibition against harming the olive oil and the wine (neither olive trees nor grape vines are newly planted each year) suggests that the famine is limited” (ibid.). According to Aune, “A quart of wheat for a day’s pay represents an exorbitant price for wheat, fifteen times higher than normal; shortages were often caused by hoarding for the purpose of profiteering” (op. cit., on v. 6). He suggests the same for the oil and wine. “Do not damage . . .wine [means] do not fraudulently withhold oil and wine to extort exorbitant prices” (ibid.).

When the Lamb “opened the fourth seal,” says John, “I heard the voice of the fourth living creature call out ‘Come!’ I looked and there was a pale green horse! Its rider’s name was Death, and Hades followed with him; they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth” (vv. 7-8). “The pale green horse,” says Metzger, “symbolizes pestilence and death. A fourth part indicates wide but not total devastation” (op. cit., on v. 8). “Hades,” says Ruiz, is “the Greek god of the underworld” (op. cit., on v. 8). “Death and Hades,” says Aune, “are personified together in Revelation (1:18; 20:13-14), as they are in poetic contexts in the OT (Job 18:13; Isa. 28:15, 18; Hos. 13:14)” (op. cit., on v. 8). “Sword, famine, and pestilence, and . . . wild animals [are] stereotypical horrors of war (see Deut. 32:23-25; Jer. 14:12; 15:3; Ezek. 55:16-17; 14:21; Psalms of Solomon 13:2-3).

The pattern of the first four seals is varied for the next three. “The fifth and sixth seals,” says Metzger, “describe the prayers of the martyrs in heaven (vv. 9-11) and their effects on earth (vv. 12-17)” (op. cit., on vv. 9-17). The latter will come in tomorrow’s reading. “When he opened the fifth seal,” says John, “I saw under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given” (v. 9). According to Metzger, “The souls of the martyrs are said to be under the altar because they had been martyred for the sake of Christ (Mt. 24:9; Phil. 2:17; 2 Tim. 4:6). According to Aune, “this represents proximity to God” (op. cit., on v. 9). These martyrs do not feel that their situation has been fully resolved, for “they cried out with a loud voice, “Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?’ ” (v. 10). “How long?” says Metzger, “is a cry for divine vindication,” and for “Avenge our blood,” he adds, “vengeance belongs to God (Rom. 12:19)” (op. cit., on v. 10). “God,” says Ruiz, “is the one who takes up the cause of those killed for the sake of justice (Ps. 78:1-10 [LXX])” (op. cit., on v. 10). These martyrs “were each given a white robe and told to rest a little longer, until the number would be complete, both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed” (v. 11). Although these martyrs have been killed, John’s vision clearly assumes continued existence after death. “Rest,” says Aune, is a “metaphor for the repose of death (14:13; Prov. 21:16; Sir. 30:17; 38:23), though this rest will last only until the final consummation (see 2 Esd. 7:75)” (ibid.). Aune adds that “a widespread ancient tradition affirmed a predetermined number of martyrs known only to God (2 Esd. 2:38; 4:36; 1 Enoch 47:4; cf. Rom. 11:25; 1 Clement 2:4; 59:2)” (ibid.).

Throughout much of the Book of Revelation, the plagues and judgments are brought about by the Lamb’s opening of the seals and the blowing of the trumpets and pouring out of bowls by angels. While the Dragon and the two Beasts have their day (chaps. 12-13), there is never really any doubt that they will be “thrown into the lake of fire and sulfur” (Rev. 20:10).” God is in control from the start to the finish. While the Book of Revelation certainly portrays cosmic conflict between the powers of light and the powers of darkness, there is never really any doubt as to the eventual outcome.

Matthew 13:18-23

The Parable of the Sower Explained

18 "Hear then the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; 21 yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. 23 But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty. (Matthew 13:18-23, NRSV)

On April 29, 2008 (Tuesday in the week of the Sixth Sunday of Easter, Year Two), comments were repeated from November 1, 2007 (Thursday in the week of the Sunday closest to October 26, Year One), when comments were repeated from May 23, 2006 (Tuesday in the week of the Sixth Sunday of Easter, Year Two), when they were essentially rewritten from earlier dates). The comments are repeated again here with some editing and supplement:

On Tuesday of this week (Oct. 27, 2009) the Gospel reading was Matthew’s version of the Parable of the Sower (Mt. 13:1-9; Mk. 4:1-9; Lk. 8:4-8; cf. also Gospel of Thomas 9). Yesterday, the reading was the section on the Purpose of Parables (Mt. 13:10-17; cf. Mk. 4:10-12; Lk. 8:9-10). Today the reading is the Interpretation of the Parable of the Sower (Mt. 13:18-23; cf. Mk. 4:13-20; Lk. 8:11-15). Parallel texts for the current reading are presented in the separate file, Interpretation of the Parable of the Sower. The Gospel of Thomas does not include the section on the Purpose of Parables nor Jesus’ Interpretation of the Parable of the Sower.

As in the parable itself, Matthew follows Mark’s version rather closely, with some tendency to emphasize the religious or spiritual significance. For example, where Mark has Jesus say, “The sower sows the word (to;n lovgon, ton logon)” (Mk. 4:14), Matthew has, “When anyone hears the word (to;n lovgon, ton logon) of the kingdom and does not understand it” (Mt. 13:19a), combining an interpretation of what is sown with Jesus’ question, according to Mark, “Do you not understand this parable? Then how will you understand all the parables?” (Mk. 4:13). Matthew adds an interesting dimension to what is sown on the path. Mark has Jesus say, “Satan immediately comes and takes away the word that is sown in them” (Mk. 4:15b). In Matthew, Jesus says, “the evil one comes and snatches away what is sown in the heart ( ejn th:/ kardiva/, en tē(i) kardia); this is what was sown on the path” (Mt. 13:19b). The added reference to the heart is also found in Luke: “then the devil comes and takes away the word from their hearts (ajpo; th:V kardivaV aujtw:n, apo tēs kardias autōn), so that they may not believe and be saved ( i{na mh; pisteuvsanteV swqw:sin, hina mē pisteusantes sōthōsin)” (Lk. 8:12b); Luke alone describes the effect as not believing and so not being saved.

As in the parable itself, the actual word “seed” (oJ spovroV, ho sporos) occurs only once in the three versions, and again, it is in Luke: “Now the parable is this: The seed (oJ spovroV, ho sporos) is the word (oJ lovgoV, ho logos) of God” (Lk. 8:11). For the most part, the interpretation, as in the parable itself, uses pronouns, verbal expressions and interpretations to refer to “what is sown” or “what was sown” (Mt. 13:19, cf. vv. 20, 22, 23), or to “the word is sown” or “the word that is sown” (Mk. 4:15), compare “the ones sown” (v. 16), “those sown” (v. 18), “the ones sown” (v. 20). Luke, after stating plainly that “the seed is the word (oJ lovgoV, ho logos, singular) of God” (Lk. 8:11), appears to refer in each instance to the people rather than the seed. “The ones (oiJ dev, hoi de, masculine plural) on the path are those who have heard (oiJ ajkouvsanteV, hoi akousantes)” (v. 12a); “The ones (oiJ dev, hoi de, masculine plural) on the rock” (v. 13a), “As for what (to; dev, to de, neuter singular) fell among the thorns, these are the ones who (ou|toiv eijsin oiJ, houtoi eisin hoi, masculine plural) hear” (v. 14a); and “But as for that (to; dev, to de, neuter singular) in the good soil, these are the ones who (ou|toiv eijsin oiJ, houtoi eisin hoi, masculine plural) . . .” (v. 15a). Clearly, the physical matter of the seeds or “what is sown” in the parable itself represents human beings and their response to Jesus’ proclamation of the word (oJ lovgoV, ho logos). What prevents spiritual blessing and entrance into the kingdom is said to be, in the first instance, “the evil one” (Mt. 13:19), or “Satan” (Mk. 4:15), or “the devil” (Lk. 8:12), in each case representing “the birds” of the parable (Mt. 13:4; Mk. 4:4; Lk. 8:5). The persons represented by what fell on the rocky ground (Mt., Mk.) or the rock (Lk.) do not endure because “they have no root” (Mk. 8:17; cf. Mt. 13:21; Lk. 8:13). Those represented by what fell among thorns are choked by “the cares of the world, and the lure of wealth, and the desire for other things” (Mk. 4:19; cf. Mt. 13:22, omitting “the desire for other things”) or, as Luke has it, “the cares and riches and pleasures of life” (Lk. 8:14).

There are some, however, who according to Jesus’ interpretation, “hear the word (to;n lovgon, ton logon) and accept it and bear fruit” (Mk. 4:20; cf. Mt. 13:23), or, as Luke puts it, “who, when they hear the word (to;n lovgon, ton logon), hold it fast in an honest and good heart, and bear fruit with patient endurance” (Lk. 8:15). Luke clearly emphasizes their spiritual experience.

As noted earlier, there are those who would see some Gospel of Thomas sayings as earlier within the oral transmission of Jesus’ sayings than sayings in the canonical Gospels, but, as indicated earlier it is more likely that the sections on the Purpose and the Interpretation of the Parable of the Sower were not included by the Gospel of Thomas because they did not fit its Gnostic theology. (Gnosticism is the name of a widespread movement in the second century, including some Christian gnostics, that is vigorously opposed by such Church Fathers as Hippolytus and Irenaeus.)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net