Leviticus 25:35-55

35 If any of your kin fall into difficulty and become dependent on you, you shall support them; they shall live with you as though resident aliens. 36 Do not take interest in advance or otherwise make a profit from them, but fear your God; let them live with you. 37 You shall not lend them your money at interest taken in advance, or provide them food at a profit. 38 I am the LORD your God, who brought you out of the land of Egypt, to give you the land of Canaan, to be your God.

39 If any who are dependent on you become so impoverished that they sell themselves to you, you shall not make them serve as slaves. 40 They shall remain with you as hired or bound laborers. They shall serve with you until the year of the jubilee. 41 Then they and their children with them shall be free from your authority; they shall go back to their own family and return to their ancestral property. 42 For they are my servants, whom I brought out of the land of Egypt; they shall not be sold as slaves are sold. 43 You shall not rule over them with harshness, but shall fear your God. 44 As for the male and female slaves whom you may have, it is from the nations around you that you may acquire male and female slaves. 45 You may also acquire them from among the aliens residing with you, and from their families that are with you, who have been born in your land; and they may be your property. 46 You may keep them as a possession for your children after you, for them to inherit as property. These you may treat as slaves, but as for your fellow Israelites, no one shall rule over the other with harshness.

47 If resident aliens among you prosper, and if any of your kin fall into difficulty with one of them and sell themselves to an alien, or to a branch of the alien's family, 48 after they have sold themselves they shall have the right of redemption; one of their brothers may redeem them, 49 or their uncle or their uncle's son may redeem them, or anyone of their family who is of their own flesh may redeem them; or if they prosper they may redeem themselves. 50 They shall compute with the purchaser the total from the year when they sold themselves to the alien until the jubilee year; the price of the sale shall be applied to the number of years: the time they were with the owner shall be rated as the time of a hired laborer. 51 If many years remain, they shall pay for their redemption in proportion to the purchase price; 52 and if few years remain until the jubilee year, they shall compute thus: according to the years involved they shall make payment for their redemption. 53 As a laborer hired by the year they shall be under the alien's authority, who shall not, however, rule with harshness over them in your sight. 54 And if they have not been redeemed in any of these ways, they and their children with them shall go free in the jubilee year. 55 For to me the people of Israel are servants; they are my servants whom I brought out from the land of Egypt: I am the LORD your God. (Leviticus 25:35-55, NRSV)

The following comments are based on those of April 28, 2008 (Monday in the week of the Sixth Sunday of Easter, Year Two), when comments were repeated from May 22, 2006 (Monday in the week of the Sixth Sunday of Easter, Year Two).

Yesterday’s reading dealt with issues of property, land, in relation to the year of jubilee. Ultimately, the land belongs to God. “The land shall not be sold in perpetuity, for the land is mine,” says the LORD; “with me you are but aliens and tenants” (Lev. 25:23). David P. Wright says, “In the theological economy expressed here the land belongs to God and Israelites are tenants upon it. Thus the holdings are to remain with the families and tribes to which they were originally assigned (cf. Num. 27:1-11; 36:1-13)” (NOAB, 3^rd ed., augmented, 2007, on Lev. 25:23-28).

Today’s reading turns to the effect on people, in particular, as Wright puts it, “How impoverished Israelites should be treated within the context of this theological economy” (ibid., on vv. 25-55). But issues of property also affect people, and in the intervening verses (between the references listed for yesterday and today) we learn that relatives are to redeem the property of kin who fall into difficulty and sell property” (Lev. 25:25). If there is no relative to redeem the property and the former owner’s circumstances change, he may redeem it. For the terms of redemption, “the years since its sale shall be computed and the difference shall be refunded to the person to whom it was sold, and the property shall be returned” (v. 27); otherwise, it is released to the original owner in the year of jubilee (v. 28). There are restrictions on redemptions of “a dwelling house in a walled city” (v, 29, cf. vv. 29-30), but “houses in villages that have no walls . . . may be redeemed, and they shall be released in the jubilee” (v. 31). And special rules apply to “the cities of the Levites” (v. 32, cf. vv. 32-34).

In today’s reading proper, the issues relate to slavery and/or indentured servitude. But first, there is the matter of relatives who are in need. One should help kin who “fall into difficulty” by supporting them, taking them in, and not charging them interest (vv. 35-38). If one’s dependents “sell themselves to you, you shall not make them serve as slaves” (v. 39). They are rather to be treated as “hired or bound laborers,” but released in the year of jubilee” (v. 40, cf. vv. 40-41). Foreigners and resident aliens may be treated as slaves, but not fellow Israelites (vv. 44-46). “In Hebrew,” says Wright, “the same word [db,f,, Myd9bAf3, ‘eved, ‘ ^avādîm] is used for ‘servants’ and ‘slaves’” (Wright on v. 42). Israelites who sell themselves to a resident alien have the right of redemption (vv. 47-49) at a price based on the number of years from the time of the sale to the jubilee year (vv. 50-52), but if not redeemed, they are liberated in the jubilee year (v. 54). In the meantime, their resident alien masters are not to “rule with harshness” (v. 53). The underlying principle is that “the people of Israel are servants; they are my servants whom I brought out from the land of Egypt,” says the LORD (v. 55).

John E. Hartley notes that

The Sabbath, the sabbatical year, and the year of Jubilee function in later Scriptures as typologies of the ideal age when Yahweh will reign supreme over the entire globe. Since the year of Jubilee marked the release of all Israelites from debt and servitude, it became a typology of the ideal age when everyone will be free from all debts, living on their Yahweh-given inheritance and zealously worshiping Yahweh. “Three futuristic OT texts employ terms and images from the Jubilee as descriptive of the coming salvation. First, Isa. 61:1-3 speaks of a coming prophet who will proclaim liberty, i.e., the year of Jubilee. It will be the year of Yahweh’s favor and the day of vengeance.” (Leviticus, Word Biblical Commentary, 4, 1992, p. 446 on Lev.. 25:1-55)

Hartley refers also to Daniel 9:24-27 and Ezekiel 46:16-18 as the second and third Old Testament texts that employ terms and images from the Jubilee. He refers also to use of Jubilee “as a typology in the interpretation of Jesus’ ministry” in the New Testament, for example, Jesus’ reading of Isaiah 61:1-2 in the Synagogue at Nazareth and his interpretation of it as “fulfilled” (Lk. 4:21, cf. vv. 16-30), and in Jesus’ “reply to John the Baptist’s inquiry whether he was truly the Messiah (Luke 7:20-23; Matt. 11:2-6)” (ibid., pp. 446-447). Hartley adds that “the goals of this [Jubilee] legislation were central to [Jesus’] teaching. Jesus spoke against amassing treasures on earth for one’s own personal glory, teaching that one’s heart is where one’s treasures are (Matt. 6:10-21). He encouraged people to help one another, i.e., to accept the responsibility that other people are one’s next of kin” (p. 447). In offering “forgiveness to all who believed on him,” in teaching that “those who are forgiven must forgive others,” and in the fact that in Jesus’ kingdom “all people are free and equal,” says Hartley, “the goal of the Jubilee legislation is becoming realized” (ibid.).

Colossians 1:9-14

9 For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God's will in all spiritual wisdom and understanding, 10 so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. 11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins. (Colossians 1:9-14, NRSV)

The following comments are repeated here from relevant comments of April 20, 2010 (Tuesday in the week of the Third Sunday of Easter, Year Two), when the reading was Colossians 1:1-14, from January 7, 2010 (Thursday in the week of the Second Sunday after Christmas, ref. for January 7, Year Two), and earlier as noted there.

Paul begins his letter to the Colossians with his usual salutation, though very brief in comparison with some (e.g. Rom. 1:1-7). He includes Timothy as with him in sending the letter (Col. 1:1). The thanksgiving (vv. 3-8) expresses Paul’s thankfulness for the Colossians’ “faith in Christ Jesus” and their “love . . . for all the saints” (v. 4). The way Paul describes the Colossians’ reception of “the word of the truth, the gospel” (v. 5) shows that Paul himself did not establish this church, and he has not been to Colossae. They learned the gospel “from Epaphras, our beloved fellow servant . . . a faithful minister of Christ” (v. 7), who has told Paul of “your love in the Spirit” (v. 8). This gospel “is bearing fruit and growing in the whole world,” and “has been bearing fruit among yourselves” (i.e. among the Colossians).

Paul continues by telling the Colossian believers about his prayers for them. “For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God’s will in all spiritual wisdom and understanding, so that you may lead lives worthy (peripath:sai ajxivwV, peripatēsai axiōs, lit. ‘walk worthily’) of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God” (vv. 9-10). According to Sampley, “Being filled and coming to fullness (see also v. 19, 25; 2:9-10) are ambivalent: the believers have come to fullness in Christ (2:10), yet here the author prays that they may be filled with proper wisdom” (op. cit., on v. 9). Sampley comments on the words “lead lives worthy,” agreeing with the note above, “lit. ‘walk worthily,’ meaning conduct one’s life appropriately” (ibid., on v. 10). For Paul’s use of the word “walk” in this sense, we are reminded of the Rabbinical term halakah, “the term for a Rabbinic law,” according to Samuel Sandmel (Judaism and Christian Beginnings, 1978, p. 103). He adds that “the word means ‘walking,’ and by connotation it sets forth or guides the faithful in their walking, and living, in consistency with Scripture” (ibid.). We note that halakah (hkAlAh3, h^a lākāh), a post-biblical Hebrew word (cf. Marcus Jastrow, A Dictionary of the Targumim, the Talmud Babli and Jerushalmi, and the Midrashic Literature, I, 1950, s.v. hkAlAh3, h^a lākāh [p. 353]), is a noun related to the common Hebrew word for “walk” (j`lahA, hālak). Walking thus becomes a metaphor for living one’s life.

“May you be made strong,” prays Paul, “with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light” (vv. 11-12). Maclean sees here a “prayer for Colossians’ growth in knowledge (v. 9), moral maturity (v. 10), and endurance (v. 11)” (op. cit., on vv. 9-14). “He [God] has rescued us from the power of darkness,” says Paul, clearly mainly with reference to the Colossian believers, “and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness (a[fesiV, aphesis) of sins” (vv. 13-14). The phrase a[fesiV (tw:n) aJmartiw:n (aphesis [tōn] hamartiōn) has been translated “remission of sins” (e.g. Lk. 24:47 AV/KJV, NKJV; cf. ‘forgiveness of sins’ NRSV, TNIV). The etymology of “remit” and “remission” is comparable to that of ajfivhmi (aphiēmi) and a[fesiV (aphesis), and this terminology reminds us, at least, of the affirmation, “as far as the east is from the west, / so far he [i.e. the LORD] removes (qyH9r4h9, hirchîq [ejmavkrunen, emakrynen, LXX]) our transgressions from us” (Ps. 103:12). But in the NRSV, the word “remission” is limited in its use to the remission of debts (Deut. 15:1, 2, 9; 31:10; cf. Additions to Esther 2:18; 1 Macc. 15:5, remission of taxes) (Bruce M. Metzger, ed., NRSV Exhaustive Concordance, 1991, s.v. remission [p. 1050]). According to Maclean, “Release from slavery to the demonic powers (redemption) comes from the forgiveness and reconciliation available through Christ’s death (vv. 20, 21)” (op. cit., on v. 14).

The sharp contrast between light and darkness will be elaborated further: They were “once estranged” (1:21), but are “now reconciled” (v. 22). They have “died” (3:3), but “have been raised with Christ” (3:1). Colossae is located about a hundred miles east of Ephesus, in the Lycus river valley. There are records of Jews living in the area, but the church at Colossae included mainly Gentile Christian converts. Paul criticizes religious views that apparently include aspects of Judaism, rules about “matters of food and drink or observing festivals, new moons, or sabbaths” (2:16).

According to ancient records, Colossae “was devastated by an earthquake around 60 CE [A.D. 60], and it apparently never recovered as a thriving metropolis” (Paul J. Achtemeier, Joel B. Green and Marianne Meye Thompson, Introducing the New Testament; Its Literature and Theology, 2001, p. 407). Jerome Murphy-O’Connor refers to this earthquake (citing Tacitus, Ann. 14.27.1), “Both Laodicea and Hierapolis [towns near Colossae in the Lycus River Valley] were rebuilt, but Colossae never recovered. It’s long slide into oblivion terminated in the ninth century CE when the site was definitively abandoned” (The Oxford Bible Commentary, 2001, p. 1191 in the Introduction to Colossians). The traditional view is that Paul wrote to the Colossians from imprisonment in Rome, which began in the spring of A.D. 60, and that the letter to Philemon accompanied the letter to the Colossians. Paul commends Philemon as “useful both to you and to me” (Philem. 11), but makes no reference to the earthquake in either letter. Perhaps it happened later in the year, or perhaps Paul hadn’t heard the news. Papias, the early second century Bishop of Hierapolis, is quoted by later Christian writers regarding his contacts with those who had known the apostles.

The area remained important for the Christian community with churches at nearby Laodicea and Hierapolis. John is critical of the church at Laodicea in Revelation. “I know your works; you are neither cold nor hot. I wish that you were either cold or hot. So, because you are lukewarm, and neither cold nor hot, I am about to spit you out of my mouth” (Rev. 3:15-16). Papias is famous for comments about the authorship of the Gospels, cited in the fourth century by Eusebius from a now lost work of Papias.

Matthew 13:1-16

The Parable of the Sower (Mk 4.1-9, 13-20; Lk 8.4-8, 11-15)

13:1 That same day Jesus went out of the house and sat beside the sea. 2 Such great crowds gathered around him that he got into a boat and sat there, while the whole crowd stood on the beach. 3 And he told them many things in parables, saying: "Listen! A sower went out to sow. 4 And as he sowed, some seeds fell on the path, and the birds came and ate them up. 5 Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. 6 But when the sun rose, they were scorched; and since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. 9 Let anyone with ears listen!"

The Purpose of the Parables (Mk 4.10-12; Lk 8.9-10)

10 Then the disciples came and asked him, "Why do you speak to them in parables?" 11 He answered, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 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. 13 The reason I speak to them in parables is that 'seeing they do not perceive, and hearing they do not listen, nor do they understand.' 14 With them indeed is fulfilled the prophecy of Isaiah that says:

'You will indeed listen, but never understand,

and you will indeed look, but never perceive.

15 For this people's heart has grown dull,

and their ears are hard of hearing,

and they have shut their eyes;

so that they might not look with their eyes,

and listen with their ears,

and understand with their heart and turn-

and I would heal them.' [citing Isa. 6:9-10]

16 But blessed are your eyes, for they see, and your ears, for they hear. (Matthew 13:1-16, NRSV)

The following comments are based on those of April 28, 2008 (Monday in the week of the Sixth Sunday of Easter, Year Two), and for the parable itself, on those of October 27, 2009 (Tuesday in the week of the Sunday closest to October 26, Year One). The comments then were based on earlier comments as noted there.

The following table presents the parallel texts from the Synoptic Gospels for the Parable of the Sower:

In Matthew and Mark the parables section continues the context of episodes in which Jesus is accused of exorcizing demons by the power of Beelzebul (Mt. 12:22-30; Mk. 3:22-27; Lk. 11:14-15, 17-23), his sayings about the Sin against the Holy Spirit (Mt. 12:31-37; Mk. 3:28-30; Lk. 12:10), and the sayings about Jesus’ true family (Mt. 12:46:50; Mk. 3:31-35; Lk. 8:19-21). Matthew also includes within this larger context Jesus’ sayings about the Sign of Jonah (Mt. 12:38-42; cf Mt. 16:1-2a, 4; Mk. 8:11-12; Lk. 11:16, 29-32), and the Return of the Evil Spirit (Mt. 12:43-45; Lk. 11:24-26). “That same day,” says Matthew, “Jesus went out of the house and sat beside the sea” (Mt. 13:1; cf. Mk. 4:1). Luke has told the story of the sinful woman forgiven at the house of a Pharisee named Simon (Lk. 7:36-50; cf. Mt. 26:6-13; Mk. 14:3-9; Jn. 12:1-8), the note about the women who provided for Jesus and the disciples (Lk. 8:1-3), setting a different context. But he, too, describes “a great crowd” who were “gathered” and present to hear the parable (Lk. 8:4).

Matthew’s version of the parable follows Mark’s version closely, with minor variations in wording. In English, Matthew has “seeds” where Mark and Luke have “seed” (singular), as in Matthew 13:4 (cf. Mk. 4:4; Lk. 8:5) and Matthew 13:5, 7, 8 (cf. Mk. 4:5, 7, 8). Remarkably in all of these instances where the English text has “seed” or “seeds,” the Greek text uses a noun for “seed” only once: “A sower (oJ speivrwn, ho speirōn) went out to sow (tou: spei:rai, tou speirai) his seed (to;n spovron aujtou:, ton sporon autou) (Lk. 8:5a). In other instances the English translation infers “seed” from the verb “to sow” (speivrw, speirō) or the pronouns used: a} mevn (ha men, plural, “some seeds,” Mt. 13:4), a[lla dev (alla de, plural, “other seeds,” vv. 5, 7, 8). In the first three of these instances, Mark’s text has the singular pronoun o} mevn (ho men, singular, “some seed,” Mk. 4:4), kai; a[llo (kai allo, singular, “other seed,” vv. 5, 7). In the final instance, Mark’s term is plural, kai; a[lla (kai alla, v. 8), literally “and others,” though translated “Other seed” (NRSV), or “Still other seed” (TNIV). For this series, Luke has singular terms as well, without using “seed” or “seeds”: oJ mevn (ho men, singular, “some,” Lk. 8:5b), kai; e{teron (kai heteron, singular, “some,” lit., “and other,” vv. 6, 7, 8). The obstacles to good growth are similar in the three versions: “the path,” or rather, “the birds” (Mt. 13:4; Mk. 4:4; Lk. 8:5), “rocky ground” (Mt. 13:5; Mk. 4:5) or “the rock” (Lk. 8:6), and “thorns” (Mt. 13:7; Mk. 4:7; Lk. 8:7). The result from the good soil is also similar: “grain, some a hundredfold, some sixty, some thirty” (Mt. 13:8); but in reverse order, “yielding thirty and sixty and a hundredfold” (Mk 4:8). Luke simplifies the result: “and when it grew, it produced a hundredfold” (Lk. 8:8b).

There is a version of the Parable of the Sower in the Gospel of Thomas, an early non-canonical gospel with certain Gnostic tendencies. The following is from the Gospel of Thomas, no. 9 (trans. Bruce M. Metzger, in Kurt Aland, ed., Synopsis Quattuor Evangeliorum, 10^th ed., 1978, p. 518):

Jesus said: Behold, the sower went out, he filled his hand, he sowed (the seed). Some (seeds) (+ mevn [+ men]) fell on the road. The birds came (and) gathered them up. Others fell on the rock (pevtra [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 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 (karpovV [karpos]) up to heaven. It bore sixty-fold and one hundred and twenty-fold.

We note that here as in the Canonical Gospels, the term “seed” or “seeds” appears to be implied, and is usually referenced, as in Matthew, by plural forms: “Some (seeds) . . . them . . . Others . . . others . . . the seed . . . it (lit. them) . . . others . . . the seed . . . it (lit. them) . . . others . . . it . . . It.” The result is similar but closer to that of Matthew and Mark, “It bore sixty-fold and one hundred and twenty-fold..”

As indicated above, in the Canonical Gospels, the Parable of the Sower is followed by an explanation of the purpose of parables (Mt. 13:10-17; Mk. 4:10-12; Lk. 8:9-10) and an interpretation of the Parable of the Sower (Mt. 13:18-23; Mk. 4:13-20; Lk. 8:11-15). For the section on the Purpose of Parables, parallel texts are presented in a separate file, The Purpose of Parables. There is no similar statement of the purpose of parables or interpretation of the parable of the Sower in the Gospel of Thomas, which in any case is mainly a series of sayings of Jesus introduced simply by “Jesus said,” or variations such as “and he said.” Occasionally a question from the disciples leads into the saying, but there is no narrative as such to speak of. There are a few who regard the version of the parable in the Gospel of Thomas as more original, that is, closer to what Jesus actually said. If so it varies little from the parable as such in the Canonical Gospels. (The phrase “up to heaven” might suggest an interpretation with spiritual overtones.) These would consider the interpretation in the Gospels (Mt. 13:18-23; Mk. 4:13-20; Lk. 8:11-15) something added later in the light of actual experience within the early Christian community. But there is no reason to think that Jesus would not have anticipated such responses to the Christian gospel; indeed, he was meeting such responses during the course of his earthly ministry. The plural references to “seeds”–stated or implied–would suggest that, like Matthew’s version, the version of the parable in the Gospel of Thomas is later than that of Mark. It is likely that the compiler or compilers of the Gospel of Thomas didn’t see the interpretation of the parable as agreeing with their religious ideas, or fitting the format of their collection of sayings. It is likely that Jesus uses the parable to describe various responses to his own ministry and message, and that he anticipated similar responses to the ministry of his disciples.

After Jesus presents the Parable of the Sower, the disciples ask, “Why do you speak in parables?” (Mt. 13:10; cf., indirectly, Mk. 4:10; Lk. 8:9). In answer, according to Matthew Jesus explains, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Mt. 13:11). Luke’s version of Jesus’ answer is like Matthew’s until he replaces, “kingdom of heaven” (a Jewish phrase) with “kingdom of God” (clearer to Gentiles) and adds, “but to others I speak in parables” (Lk. 8:10). In Mark, the term “secret” is singular, but the continuation is emphatic, “for those outside, everything comes in parables (Mk. 4:11), and leads to an apparent statement of purpose using Isaiah 6:9-10: “in order that ‘they my indeed look, / but not perceive, / and may indeed listen, / but not understand; / so that they may not turn again / and be forgiven’ ” (Mk. 4:12). The apparent implication here that Jesus told parables in order to prevent people from believing in him and turning from sin to be forgiven is discussed at some length in the comments on Mark’s version of this passage in the Archive for July 2, 2009 (Monday in the week of the Sunday closest to July 20, Year One). See also comments cited from Krister Stendahl, below. Note that the words “in order that” (hina) are not a part of the quotation from Isaiah, but rather, introduce it.

In Matthew’s version, before Jesus states his “reason” for “speaking to them in parables” (Mt. 13:13a), a statement is presented that comes later in Mark and Luke: “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, both following the sayings about the lamp, Mk. 4:21-23; Lk. 8:16-17). Matthew then briefly summarizes the quotation to follow from Isaiah 6:6-9, in which he closely follows the Septuagint (LXX) version. “The reason I speak to them in parables,” says Jesus, according to Matthew, “is that ‘seeing they do not perceive, / and hearing they do not listen, / nor do they understand’ ” (Mt. 13:13). But the formal quotation is introduced, “With them indeed is fulfilled the prophecy of Isaiah that says:

'You will indeed listen, but never understand,

and you will indeed look, but never perceive.

For this people's heart has grown dull,

and their ears are hard of hearing,

and they have shut their eyes;

so that they might not look with their eyes,

and listen with their ears,

and understand with their heart and turn–

and I would heal them.' (Mt. 13:14b, 15 NRSV, citing Isa. 6:6-9 LXX)

In contrast to those who fail to understand, Jesus blesses the disciples for understanding, though we know that, as yet they did not fully understand. “But blessed are your eyes, for they see, and your ears, for they hear. Truly I tell you, many prophets and righteous people longed to see what you see, but did not see it, and to hear what you hear, but did not hear it” (Mt. 13:16-17).

According to Krister Stendahl, “The discussion about whether Jesus used parables (a) as a conscious method of a veiled witness . . . or (b) in order to make his point plain and simple, is usually based on [v.] 13 or rather Mk. 4:10-12 . . . On the basis of the underlying Aram. saying, both possibilities were open to those who had to render this saying into Gr. Mk with hina (‘in order that’) in 4:13 seems to follow (a) while Mt.’s hoti (‘because’), [v.] 13, would rather fit (b)” (Peake’s Commentary on the Bible, 1962, sec. 685c, p. 785, on Mt. 13:10-17). Stendahl adds that “Mt’s total understanding of Jesus’ use of parables comes nevertheless closer to the first alternative,” but that “This stern attitude has to be understood not about parables in general (as for example those in Lk. 15), but specifically about the parables which deal with the Kingdom, and which in its veiled form announce its coming” (ibid.).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net