Genesis 42:18-28

18 On the third day Joseph said to them, "Do this and you will live, for I fear God: 19 if you are honest men, let one of your brothers stay here where you are imprisoned. The rest of you shall go and carry grain for the famine of your households, 20 and bring your youngest brother to me. Thus your words will be verified, and you shall not die." And they agreed to do so. 21 They said to one another, "Alas, we are paying the penalty for what we did to our brother; we saw his anguish when he pleaded with us, but we would not listen. That is why this anguish has come upon us." 22 Then Reuben answered them, "Did I not tell you not to wrong the boy? But you would not listen. So now there comes a reckoning for his blood." 23 They did not know that Joseph understood them, since he spoke with them through an interpreter. 24 He turned away from them and wept; then he returned and spoke to them. And he picked out Simeon and had him bound before their eyes. 25 Joseph then gave orders to fill their bags with grain, to return every man's money to his sack, and to give them provisions for their journey. This was done for them.

26 They loaded their donkeys with their grain, and departed. 27 When one of them opened his sack to give his donkey fodder at the lodging place, he saw his money at the top of the sack. 28 He said to his brothers, "My money has been put back; here it is in my sack!" At this they lost heart and turned trembling to one another, saying, "What is this that God has done to us?" (Genesis 42:18-28, NRSV)

The following comments are based on those of February 20, 2008 (Wednesday in the week of the Second Sunday of Lent, Year Two), when comments were repeated with editing and supplement from March 15, 2006 (Wednesday in the week of the Second Sunday of Lent, Year Two):

At the close of yesterday’s reading, Joseph put his brothers in prison “for three days” (Gen. 42:17). Today’s reading continues with what happened “on the third day,” when “Joseph said to them, ‘Do this and you will live (Uy7H4v9& USf3 txzo, zō’th ‘ ^asû wich ^eyû), for I fear God (xr2%y! yn9x3 Myh9lox$hA-tx,, ’eth-hā’ ^elōhîm ’ ^anî yārē’ )” (v. 18). Release from prison is not described here; perhaps it is assumed except for the case of Simeon. Or the ensuing conversations may have taken place at the prison. Of “this do, and live (JPS 1917, for “Do this and you will live” NRSV),” says Rabbi J. H. Hertz, “Better, ‘this do in order that ye may live’ ” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Gen. 42:18). Gesenius says,

The imperative in logical dependence upon a preceding imperative, jussive (or cohortative), . . . serves to express the distinct assurance or promise that an action or state will ensue as the certain consequence of a previous action. So especially:

(a) The imperative when depending (with wāw copulative) upon another imperative [as here]. In this case the first imperative contains, as a rule, a condition, while the second declares the consequence which the fulfilment of the condition will involve. The imperative is used for this declaration, since the consequence is, as a matter of fact, intended or desired by the speaker (cf. divide et impera), e.g. Gen. 42:18 . . . (E. Kautzsch, ed., and A. E. Cowley, trans., Gesenius’ Hebrew Grammar, 2^nd English ed., 1910, reprinted 1985, sec. 110 f )

We note that this text is Gesenius’ first example. As noted earlier (last Sunday, Feb. 28, 2010), quoting Ronald Hendel, Pharaoh’s mention of God in his praise of Joseph shows Pharaoh’s own piety. God [Myh9lox$, ’ ^elōhîm] may be an ecumenical term here (and perhaps in vv. 14-32; 39:9; 40:8, all spoken by Joseph) that does not make a distinction between Joseph’s and Pharaoh’s god, or it may imply Pharaoh’s recognition of Joseph’s God” (HarperCollins Study Bible, rev. ed., 2006, on 41:37-44). In the present context, Joseph knows the true God, but he continues to play the role of the Egyptian Grand Vizier. Earlier, Joel W. Rosenberg refers to“God [Myh9lox$, ’ ^elōhîm],” and points out that “the name YHWH [hvhy], translated ‘LORD’ in NRSV, is never used in conversation with non-Israelites” (HarperCollins Study Bible, 1^st ed., 1993, on Gen. 39:9). According to the Rabbi, citing Prrocksch), “Fear of God is the universal element in religion which humanizes our dealings with ‘foreigners,’ even when national interests are involved.” And the Rabbi refers to 20:11 (loc. cit.).

Joseph alters the conditions of his test; instead of retaining nine brothers while one goes to Canaan to get Benjamin (v. 16), he now says, “if you are honest men, let one of your brothers stay here where you are imprisoned” (42:19a). According to Rosenberg, “honest men,” means “and not spies; cf. v. 34” (ibid., on v. 19). Joseph continues, “ ‘and bring your youngest brother to me. Thus your words will be verified, and you shall not die.’ and they agreed to do so” (v. 20). For the brothers, the truth of the matter begins to sink in. “They said to one another, ‘Alas, we are paying the penalty for what we did to our brother; we saw his anguish when he pleaded with us, but we would not listen (Unf4m!7wA, šāmā‘nû). That is why this anguish has come upon us’ ” (v. 21). “Joseph had at last awakened remorse in their hearts,” says the Rabbi. “They had been blind to the distress of their brother, and deaf to his entreaties. They were guilty, and their misfortune was a just retribution for their cruelty. It is only now, in the mirror of their repentance that we see reflected the agonizing scene when the lad was thrown into the pit many hears before” (op. cit., on v. 21). At this point, Reuben, the oldest brother, puts in an “I told you so” of sorts. “Then,” we are told, “Reuben answered them, ‘Did I not tell you not to wrong the boy? But you would not listen (MT,5f4maw4, š ^ema‘tem). So now there comes a reckoning for his blood’ ” (v. 22). Rabbi Hertz says, “Reuben assumes that Joseph’s death, whatever form it took, was due to them. They were morally guilty of his death. His blood is ‘required’ [JPS, for ‘a reckoning’ NRSV], i.e. is now being avenged (see IX, 5)” (ibid., on v. 22). Jon D. Levenson says, “Just as his [i.e., Joseph’s] brothers saw only domination (and not deliverance) in his dreams (37:5-11), so here they see only punishment, never suspecting the larger design that will lead to survival and reconciliation (45:5; 50:20)” (The Jewish Study Bible, 2004, on Gen. 42:21-22). But, according to David M. Carr, their “expression of guilt at their earlier betrayal of Joseph hints at the change of heart for which Joseph is looking” (NOAB, 3^rd ed., augmented, 2007, on Gen. 42:21-13).

“They did not know,” we are told, “that Joseph understood them, since he spoke with them through an interpreter” (v. 23). According to Rosenberg, “This emphasizes that Joseph’s self-disguise continues.” and Rosenberg refers to the later eating arrangements (43:32). (op. cit., on 42:23). Rabbi Hertz says, “Joseph through spoke to them as the Viceroy, in Egyptian” (op. cit.., on v. 23). But Joseph was clearly moved by the remorse that emerged in the conversations of his brothers. “He turned away from them and wept; then he returned and spoke to them” (v. 24a). And, we are told, Joseph “picked out Simeon (NOfm4w9, Šim‘ôn) and had him bound before their eyes” (v. 24b). According to Levenson, “As Leah’s second son (29:31-33), Simeon is the appropriate hostage for Benjamin, Rachel’s second son (35:18). His name echoes the Heb. of ‘paid no heed’ [NJPS 1985, 1999, for ‘would not listen’ NRSV] in 42:21, 22” (op. cit., on v. 24). Next appears a sign of mercy on Joseph’s part (cf. 43:20-23). “Joseph then gave orders to fill their bags with grain, to return every man’s money to his sack, and to give them provisions for their journey. This was done for them” (v. 25). Levenson says, “Joseph’s returning their silver (which was weighed out and used as money for much of the biblical period) deftly symbolizes the movement of the whole chapter: The brothers are getting what they gave!” (ibid., on v. 25). But Rosenberg says, “The reason [for returning] the money becomes clearer in vv. 27-28, 35; 43:12, 20-23” (op. cit., on v. 25).

And so the brothers “loaded their donkeys with their grain and departed. When one of them opened his sack to give his donkey fodder at the lodging place, he saw his money at the top of the sack” (vv.26-27). If the return of the money was intended as a kindness on Joseph’s part, upon discovery, it was not perceived as such. The unnamed brother who discovered the money “said to his brothers, ‘My money has been put back; here it is in my sack!’ ” (v. 28a). Given their initial reception in Egypt, their treatment as spies, they can only see the return of the money as a mistake that portends further disaster. “At this,” says the narrator, “they lost heart and turned trembling to one another, saying, ‘What is this that God has done to us?’ ” (v. 28b). According to Rabbi Hertz, “They wander what such an unusual occurrence may portend. Will they be accused of theft?” (op. cit., on v. 28). But at this point, there is no turning back to Egypt, and tomorrow’s lesson finds them in Canaan again with their father (v. 29).

1 Corinthians 5:9-6:11

Sexual Immorality Must Be Judged

9 I wrote to you in my letter not to associate with sexually immoral persons- 10 not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since you would then need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother or sister who is sexually immoral or greedy, or is an idolater, reviler, drunkard, or robber. Do not even eat with such a one. 12 For what have I to do with judging those outside? Is it not those who are inside that you are to judge? 13 God will judge those outside. "Drive out the wicked person from among you."

Lawsuits among Believers

6:1 When any of you has a grievance against another, do you dare to take it to court before the unrighteous, instead of taking it before the saints? 2 Do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? 3 Do you not know that we are to judge angels-to say nothing of ordinary matters? 4 If you have ordinary cases, then, do you appoint as judges those who have no standing in the church? 5 I say this to your shame. Can it be that there is no one among you wise enough to decide between one believer and another, 6 but a believer goes to court against a believer-and before unbelievers at that?

7 In fact, to have lawsuits at all with one another is already a defeat for you. Why not rather be wronged? Why not rather be defrauded? 8 But you yourselves wrong and defraud-and believers at that.

9 Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, 10 thieves, the greedy, drunkards, revilers, robbers-none of these will inherit the kingdom of God. 11 And this is what some of you used to be. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. 1 Corinthians 5:9-6:11, NRSV)

The following comments are based on those of September 23, 2009 (Wednesday in the week of the Sunday closest to September 21, Year One), when comments were repeated with editing and supplement from February 20, 2008 (Wednesday in the week of the Second Sunday of Lent, Year Two), when comments were repeated with editing and supplement from September 26, 2007 (Wednesday in the week of the Sunday closest to September 21, Year One), when comments were based on comments from the Wednesday portion of an email sent March 7, 2004 for the week of the Second Sunday in Lent), comments from September 21, 2005 (Wednesday in the week of the Sunday closest to September 21, Year One), and comments from March 15, 2006 (Wednesday in the week of the Second Sunday of Lent, Year Two).

First Corinthians was not Paul’s first letter to the Corinthian Christian believers; he refers here to what “I wrote (  [Egrapya, Egrapsa, aorist, i.e. past, tense) to you in my letter” (1 Cor. 5:9a). That would be a previous letter, in which he instructed them “not to associate with sexually immoral persons–not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since you would then need to go out of the world” (vv. 9b-10). They apparently thought he meant outsiders, that is, non-Christians. But he explains, “now I am writing to you not to associate with anyone who bears the name of brother or sister who is sexually immoral or greedy, or is an idolater, reviler, drunkard, or robber. Do not even eat with such a one” (v. 11). This more general reference serves to reinforce the instruction to excommunicate the immoral person (v. 1). Paul explains that he is not referring to outsiders, asking, “For what have I to do with judging those outside? Is it not those who are inside that you are to judge?” (v. 12). They are to focus on those within the Christian community. “God will judge those outside. ‘Drive out ( ejxavrate, exarate, 2^nd person plural verb) the wicked person from among you (ejx uJmw:n, ex hymōn, “you” plural)’ ” (v. 13). The quotation within verse 13 cites “So you (2^nd person singular) shall purge the evil from your (2^nd person singular) midst” (Deut. 17:7 = 19:19 = 22:21 = 22:22 = 22:24 = 24:7). In each of these places the Hebrew text reads, j~B,%r4q09m8 frAhA T!r4fab9%U, ûvi‘artā hārā’ miqqirbekā). And in each of these places the Septuagint text reads, kai; ejxarei:V (2^nd person singular ‘you’) to;n ponhro;n ejx uJmw:n aujtw:n, kai exareis ton ponēron ex hymōn autōn). Paul uses a plural verb, “drive out” for the second person singular verb in the Septuagint (plural in 17:7 ms. A), where the Hebrew text has a second person singular verb meaning “burn,” “burn up” (“purge” NRSV). Paul personalizes “the evil,” as oJ ponhrovV (ho ponēros), with the Septuagint. This severe punishment is prescribed in Deuteronomy for one who commits idolatry (Deut. 17:3), or is a false witness (19:16-19), or a bride who is not a virgin (22:16-17, 20), or a couple caught in adultery (22:22), or a couple where the woman is “a virgin already engaged to be married [to another man]” (22:23), or “someone . . . caught kidnaping another Israelite, enslaving or selling the Israelite” (24:7). Paul clearly regards the case of immorality (v. 11, cf. v. 1) as a serious matter.

Paul then continues by advising the use of a Christian Bet Din (rabbinical court, perhaps an “in house Synagogue Court”). They should settle disputes among themselves rather than engage in lawsuits in the Roman courts (6:1-8; cf. Mt. 18:15-20). “When any of you has a grievance against another,” he asks, “do you dare to take it to court before the unrighteous, instead of taking it before the saints?” (1Cor. 6:1). Paul says that the Christians ought to be able deal with such cases. “Do you not know,” he asks, “that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? Do you not know that we are to judge angels–to say nothing of ordinary matters?” (vv. 2-3). In another rhetorical question, he asks, “If you have ordinary cases, then, do you appoint as judges those who have no standing in the church?” (v. 4), apparently with reference again to outsiders, though, as Victor Paul Furnish says, some suggest that “those who have no standing in the church” are “persons within the church” (HarperCollins Study Bible, rev. ed., 2006, on 1 Cor. 6:4). But the continuation implies the use of outsiders as judges.

At this point, Paul’s rebuke is severe. “ I say this to your shame. Can it be that there is no one among you wise enough to decide between one believer and another, but a believer goes to court against a believer–and before unbelievers at that?” (vv. 5-6). According to Richard A. Horsley, “That Paul now does say this to your shame, having hesitated to shame them in his long opening argument (4:14), indicates how serious the issue is for him” (NOAB, 3^rd ed., augmented, 2007, on 1 Cor. 6:5-6). Paul is attempting to get the Corinthian Christian believers not merely to behave in a Christian manner, but to understand the Christian community as transformed by Christian values, no longer stratified in classes with varying privilege. According to Ben Witherington III,

Paul argues that by taking disputes to a pagan court . . . one is violating Christian community and Christian witness. He uses several sarcastic rhetorical questions, not detailed arguments, to express himself here. Especially sarcastic is the question whether there is not one sophos (wise person) among the Corinthian Christians who could judge the matter (v. 5), in view of their claims about being wise” (Conflict & Community in Corinth, 1994, p. 164).

“In fact,” says Paul, “to have lawsuits at all with one another is already a defeat for you. Why not rather be wronged? Why not rather be defrauded? But you yourselves wrong and defraud–and believers at that” (vv. 7-8). “The reference to being defrauded, says Horsley, “suggests that the litigant was pursuing an economic matter” (op. cit., on vv. 7-8).

In the next three verses, included by the Presbyterian and Lutheran traditions, but passed over by the Episcopal Daily Office Lectionary, Paul presents a severe warning against various sexual sins. “Do you not know,” he asks, “that wrongdoers will not inherit the kingdom of God? Do not be deceived!” (v. 9a). He continues with a list: “Fornicators (povrnoi, pornoi), idolaters (eijdwlolavtrai, eidōlolatrai), adulterers (moicoiv, moichoi), male prostitutes (malakoiv, malakoi), sodomites (ajrsenokoi:tai, arsenokoitai), thieves, (klevptai, kleptai), the greedy (pleonevktai, pleonektai), drunkards (mevqusoi, methysoi), revilers (loivdoroi, loidoroi), robbers (a{rpageV, harpages)–none of these will inherit the kingdom of God” (vv. 9b, 10). According to Horsley, “The Greek terms translated male prostitutes and sodomites do not refer to ‘homosexuals,’ as in inappropriate older translations; ‘masturbators’ and male prostitutes might be a better translation” (ibid., on vv. 9-10). He adds, “While continuing the emphasis on economic offenders, the list expands the sexual offenders . . . anticipating 6:12-20). Paul reminds the readers that they have been rescued from these kinds of wrongdoing. “And this is what some of you used to be. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God” (v. 11).

Mark 4:1-20

The Parable of the Sower (Mt 13.1-23; Lk 8.4-15)

4:1 Again he began to teach beside the sea. Such a very large crowd gathered around him that he got into a boat on the sea and sat there, while the whole crowd was beside the sea on the land. 2 He began to teach them many things in parables, and in his teaching he said to them: 3 "Listen! A sower went out to sow. 4 And as he sowed, some seed fell on the path, and the birds came and ate it up. 5 Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. 6 And when the sun rose, it was scorched; and since it had no root, it withered away. 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8 Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold." 9 And he said, "Let anyone with ears to hear listen!"

The Purpose of the Parables (Mt 13.10-17; Lk 8.9-10)

10 When he was alone, those who were around him along with the twelve asked him about the parables. 11 And he said to them, "To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; 12 in order that

'they may indeed look, but not perceive,

and may indeed listen, but not understand;

so that they may not turn again and be forgiven.' "

The Interpretation of the Parable of the Sower (Mt 13.18-23; Lk 8.11-15)

13 And he said to them, "Do you not understand this parable? Then how will you understand all the parables? 14 The sower sows the word. 15 These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. 17 But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. 18 And others are those sown among the thorns: these are the ones who hear the word, 19 but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. 20 And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold." (Mark 4:1-20, NRSV)

The following comments are based on those of July 20, 2009 (Monday in the week of the Sunday closest to July 20, Year One), when comments were repeated from January 21, 2009 (Wednesday in the week of the Second Sunday after the Epiphany, Year One), when comments were repeated from February 20, 2008 (Wednesday in the week of the Second Sunday of Lent, Year Two), when comments were repeated from July 23, 2007 (Monday in the week of the Sunday closest to July 20, Year One), when comments were repeated from January 17, 2007 (Wednesday in the week of the Second Sunday after the Epiphany, Year One), when they were combined with some revision and supplement from January 19, 2005, two years ago (Wednesday in the week of the Second Sunday after the Epiphany, Year One), comments which were used again on March 15, 2006 (Wednesday in the week of the Second Sunday of Lent, Year Two), and from July 18, 2005 (Monday in the week of the Sunday closest to July 20, Year One).

The Parable of the Sower appears in each of the first three Gospels (Mt. 13:1-9; Mk. 4:1-9; Lk. 8:4-8). Compare the separate files the Parable of the Sower and the Interpretation of the Parable of the Sower. Apart from Luke’s trimming of a few details, the conditions of the seed which fell on the rock, for example (Mk. 4:5-6; Mt. 13:5-6; cf. Lk. 8:6), and his limiting the results of the seed in good soil to “a hundredfold,” omitting “thirty and sixty” (Mk. 4:8; Mt. 13:8; Lk. 8:8), these versions of the parable are very similar. Comparison of the three versions of the Interpretation of the Parable of the Sower (Mt. 13:18-23; Mk. 4:13-20; Lk. 8:11-15) yields similar results as well, though we may note certain emphases of Luke. The “word” which is sown (Mk. 4:14), or the “word of the kingdom” (Mt. 13:19), becomes the “word of God” in Luke (8:11). In Mark Satan (the ‘birds’) “immediately comes and takes away the word that is sown in them” (Mk. 4:15). In Matthew “the evil one comes and; snatches away what is sown in the heart” (Mt. 13:19), and the word “heart” places some emphasis on the spiritual application implicit in Mark, but Luke stresses it: “then the devil comes and takes away the word from their hearts, so that they may not believe and be saved” (Lk. 8:12). He also elaborates with his description of the seed that fell among thorns: “As for what fell among the thorns, these are the ones who hear; but as they go on their way, they are choked by the cares and riches and pleasures of life and their fruit does not mature” (Lk. 8:14; cf. Mk. 4:19; Mt. 13:22).

A version of the Parable of the Sower is presented in the Apocryphal Gospel of Thomas:

Jesus said: Behold, the sower went out, he filled his hand, he sowed (the seed). Some (seeds) (+ men) fell on the road. The birds came (and) gathered them up. Others fell on the rock (petra) and did not send a root down into the earth, and did not send an ear up to heaven. And others fell among thorns. They choked the seed, and the worm ate it (lit. them). And others fell upon the good earth; and it brought forth good fruit (karpos) up to heaven. It bore sixty-fold and one hundred and twenty-fold. (Gospel of Thomas 9, trans., Bruce M. Metzger, in K. Aland, ed. Synopsis Quattuor Evangeliorum, 10^th ed., 1978, p. 518)

In this Gospel of Thomas version, the seed which “fell on the rock and did not send a root down into the earth” reminds us of the seed which “fell on rocky ground, where it did not have much soil” (Mk. 4:5; cf. Mt. 13:5), but the following statement in the Gospel of Thomas that “it did not send an ear up to heaven” is not found in the Synoptic Gospels. There are scholars who would argue that the version of the Parable of the Sower found in the Gospel of Thomas comes from earlier in “the oral tradition” than the version found in the canonical Gospels. Since the Gospel of Thomas lacks the interpretation of the parable given in the canonical Gospels (Mt. 13:18-23; Mk. 4:13-20; Lk. 8:11-15), these scholars would likely consider it a later addition based on the experience of the early church. But it makes at least as much sense to suppose that the interpretation given by Jesus, in which he anticipates a mixed response to his own message and that of his disciples, does not fit the Gnostic theology represented by parts, at least, of the Gospel of Thomas. The expression, to “send an ear up to heaven” (not found in the translation by Thomas O. Lambdin, The Nag Hammadi Library in English. Marvin W. Meyer, Managing Editor [James M. Robinson, Director, the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity], p. 119), and the expression “it brought forth good fruit up to heaven,” probably point to what Lambdin calls the “basic religious experience “ of the Gnostics, that is, “not only the recognition of one’s divine identity, but more specifically, the recognition of one’s origin (the light) and destiny (repose)” (p. 117, in the Introduction to the Gospel of Thomas). Lambdin adds that, for the true Gnostic, “In order to return to one’s origin, the disciple is to become separate from the world by ‘stripping off’ the fleshly garment and ‘passing by’ the present corruptible existence; then the disciple can experience the new world, the kingdom of light, peace, and life.” We might say that the true Gnostic does not put his ear to the ground, so to speak, but put it to the heavens. When we compare the versions of Mark and of “Thomas,” one has either added or eliminated Jesus’ interpretation of the parable, but the reverse (either way) would be true for the “send an ear up to heaven” expression. I believe that the Gospel of Thomas version is a later, altered version of the canonical Gospels’ version.

In the canonical Gospels, sandwiched between Jesus’ Parable of the Sower and his interpretation of it, is a section on Jesus’ answer to the disciples’ question (Mt:13:10-17; Mk. 4:10-12; Lk. 8:9-10). Mark says, “When he was alone, those who were around him along with the twelve asked him about the parables” (Mk. 4:10). According to Luke, the question was about “what this parable meant” (Lk. 8:9), but Matthew clearly relates the question to Jesus’ purpose in using parables. “Then the disciples came and asked him, ‘Why do you speak to them in parables?’” (Mt. 13:10). Jesus’ answer varies more, as demonstrated by the following table:

The beginning of Jesus’ response is similar in the three Gospels, “To you has been given the secret [‘to know the secrets’ Mt. 13:11] of the kingdom of God [‘of heaven’ Mt.], but for those outside, everything comes in parables” (Mk. 4:11).

In Mark, Jesus responds by saying, “To you has been given the secret (musthvrion, mystērion) of the kingdom of God, but for those outside, everything comes in parables” (Mk. 4:11). Luke reports Jesus’ response in a similar way, with “secrets” (plural, musthvria, mystēria) for “secret,” and “others” for “those outside” (Lk. 8:10a). In Matthew, the response has “secrets” (plural, musthvria, mystēria), Matthew’s characteristic “kingdom of heaven” for Mark’s “kingdom of God,” and “them” for “those outside” (Mt. 13:11). So far, Matthew’s form of the response is essentially the same as the others; but at this point he introduces explanatory material that Mark and Luke associate with the saying about the lamp (Mk. 4:21-25; Lk. 8:16-18; cf. Mt. 5:15; 10:26; 7:2; 13:12). “For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away” (Mt. 13:12; cf. Mk. 4:25; Lk. 8:18b). Mark and Luke introduce Jesus statement about the purpose of parables with the conjunction i{na (hina), which in Mark is translated “in order that,” expressing purpose (Mk. 4:12; cf. Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. i{na, hina, meaning no 1, “marker to denote purpose, aim, or goal, in order that, that”), but in Luke is translated “so that” (Lk. 8:10; cf. BDAG, s.v. i{na, hina, meaning no. 3, “marker serving as substitute for the inf. of result, so that”). In Mark and Luke the meaning appears to be that Jesus uses parables for the purpose (or result, which amounts to the same thing), that “they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not (mhvpote, mēpote, “marker of negated purpose, that . . . not,” BDAG, s.v. mhvpote, mēpote) turn again and be forgiven” (Mk. 4:12). While both cite Isaiah 6:9-10 briefly, freely, in Septuagint form and reversing the two phrases, Matthew quotes the entire passage at length (Isa. 6:9-10) in Septuagint form (omitting only aujtw:n, autōn, ‘their’ Isa. 6:10 LXX, 1^st occurrence). Matthew omits the introductory i{na (hina, “in order that”) of Mark, which is not part of the Septuagint text, but includes mhvpote (mēpote, “that . . . not”; Isa. 6:10 LXX, cf. NP@, pen, “lest, so that . . . not,” William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. NP@, pen). But for Matthew, the “reason” is “the reason ( dia; tou:to, dia touto) I speak to them in parables,” which is because “seeing they do not perceive, and hearing they do not listen, nor do they understand” (Mt. 13:13). In Matthew, Jesus points to the failure to understand as a fulfillment of Isaiah’s prophecy, and he supports this with another “fulfillment prophecy” (vv. 14-15, citing Isa. 6:9-10 in full; see below). For Matthew’s version, what seems to be the reason for speaking in parables, the inevitable failure to understand, appears to be the intended result of speaking in parables in Mark’s version.

Why, we ask, would Jesus have the purpose of not being understood? It has been suggested that the Greek conjunction of purpose, i{na (hina), translates an Aramaic conjunction, de- with a different shade of meaning. Matthew Black saw that as a problem and suggested that it arose in translation from Aramaic, de- translated as i{na (hina). Luke’s version is similar, but abbreviated, and though retaining “in order that” ( i{na, hina), omits the line, “so that they may not turn again and be forgiven” (Mk. 4:12). Luke shortens the two previous lines as well. But I believe the key is in the quotation, an “adaptation” (Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Mk. 4:12) of Isaiah 6:9-10, as cited in Mark 4:12. The conjunction, i{na (hina), is not a part of the quotation, but rather, introduces it, and so may not carry the full force of the meaning “in order that.” As noted above, it can have a weaker sense, pointing not to the purpose, but to the result. Matthew’s way of introducing his “formula quotations” is first seen in Matthew 1:22. “All this took place (i{na (hina) to fulfill what had been spoken by the Lord through the prophet” (Mt. 1:22). In the explanation of Jesus’ speaking in parables, Matthew uses a shorter form of his quotation formula, “With them [those who don’t understand] indeed is fulfilled the prophecy of Isaiah that says” (Mt. 13:14). It is remarkable that God’s warning to Isaiah that the people will not respond to his message, adding that he is to continue “until cities lie waste . . . and the land is utterly desolate” (Isa. 6:11), is frequently cited in the New Testament to explain failure to respond to Jesus, or to Paul. (Cf. citations of Isa. 6:9b-10 in Mt. 3:10-15; Mk. 4:12; Lk 8: 10; Jn. 12:39-41; Acts 28:26-27.) “Let anyone with ears to hear listen!” (Mk. 4:9). Matthew uses the quotation to explain the failure of the Jews to understand and believe–which is the tenor of the original Isaiah context–as does John (Jn. 12:40) and Luke in Acts (Acts 28:26-27). In other words, the failure to understand and believe is not Jesus’ purpose in telling parables, but rather it describes the failure of many to respond. That is probably the intended meaning in Mark and Luke as well, obscured by their brevity and with something lost in translation from Aramaic.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net