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The Parable of the Sower is a parable of Jesus according to all of the Synoptic Gospels (at Mark 4:1-20, Matthew 13:1-23, and Luke 8:1-15) as well as in the non-canonical Gospel of Thomas (Thomas 9). In the parable, a sower dropped seed on the path, on rocky ground, and among thorns, and the seed was lost; but when seed fell on good earth, it grew, yielding thirty, sixty, and a hundredfold.
Parable Text from the Gospel of Mark (KJV)
The synoptics then relate: Vorlage:Quotation
Comparisons Between Gospel of Thomas and Synoptic Gospels
Thomas, as usual, provides no narrative context whatsoever, nor any explanation, but the synoptics frame this parable as one of a group that were told by Jesus while he was standing on a boat in a lake. The parable tells of seeds that were erratically scattered, some falling on the road and consequently eaten by birds, some falling on rock and consequently unable to take root, and some falling on thorns which choked the seed and the worms ate them. It was, according to the parable, only the seeds that fell on good soil and were able to germinate, producing a crop thirty, sixty, or even a hundredfold, of what had been sown.
Though Thomas doesn't explain the parable at all, the synoptics state that the disciples failed to understand, and questioned Jesus why he was teaching by parables, but the synoptics state that Jesus waited until much later, until the crowds had left, before explaining the parables, stating to his disciples: Vorlage:Quotation
The synoptics go on to state that Jesus quoted the Book of Isaiah, stating that by hearing you shall hear but not understand, by seeing you shall see and not perceive, and that the people were hard of hearing, with closed eyes Vorlage:Bibleverse. After this, the synoptics provide an explanation of the parable:
- The sower sows the word
- The seeds falling on the road represent those who hear the word but dismiss it straight away - the synoptics state that the wicked one (Matthew's wording)/Satan (Mark's wording) is what takes the word away
- The seeds falling on the rocks represent those who hear the word, but only accept it shallowly - the synoptics state that these sorts of people reject the word as soon as it causes them affliction or persecution
- The seeds falling on thorns represent those who hear the word, and take it to heart, but allow worldly concerns, such as money, to choke it.
- The seeds falling on good soil represents those who hear the word, and truly understand it, causing it to bear fruit.
Interpretations
Most scholars think the parable was originally optimistic in outlook, in that despite failures eventually the "seed" will be successful, take root and produce a large "crop".[1] It is the first parable to occur in Mark, which according to the Q hypothesis was the first book it occurred in, at least in its synoptic form. Mark uses it to highlight the reaction Christ's previous teachings have had on people as well as the reaction the Christian message has had on the world over the three decades between Christ's ministry and the writing of the Gospel.[2]
Jesus says he is teaching in parables because he does not want everyone to understand him, only those who are his followers. Those outside the group are not meant to understand them. Thus one must already be committed to following Jesus to fully understand his message and that without that commitment one will never fully understand him or be helped by his message. If one does not correctly understand the parables, this is a sign that one is not a true disciple of Jesus.[3] He teaches in this way so that their sins will then not be forgiven. He quotes Isaiah Vorlage:Bibleverse-nb, who also preached to Israel knowing that his message would go unheeded and not understood so that the Israelites' sins would not be forgiven and they would be punished by God for them.[2] Some debate whether this was Jesus' original meaning or whether Mark added this interpretation himself.[3] The full explanation of the meaning of the parable stresses that there will be difficulty in Jesus' message taking hold, perhaps an attempt by Mark to bolster his readers faith, perhaps in the face of a persecution.[4] This parable seems to be essential for understanding all the rest of Jesus' parables, as it makes clear what is necessary to understand Jesus is a prior faith in him, and that Jesus will not enlighten those who refuse to believe, he will only confuse them.[5]
The parable has sometimes been taken to mean that there are (at least) three 'levels' of divine progress and salvation.[6]
Interpretations among Latter Day Saints
According to the various interpretations by members and leaders of The Church of Jesus Christ of Latter-day Saints (or "LDS Church"), the word generally refers to the whole of the Canonical Gospels, and that not everyone accepts the gospel with the same degree of commitment:
- The parable taught clearly where the responsibility lay with regard to the kingdom of God and the reception of the gospel. It was not with the sower and it was not in the seed - it was in the 'soil,' the heart of man. - E. Keith Howick, The Parables of Jesus The Messiah (pg. 30)
Joseph Smith, Jr., the founder of the LDS Church, suggested that the Parable of the Sower demonstrated the effects that are produced by the preaching of the word, and he believed that the parable was a direct allusion to the commencement/setting-up of the Kingdom in that age.[7]
In the 19th century, President Heber C. Kimball spoke about a condition that illustrates the need for a deeply rooted, living faith capable of enduring challenges; a statement that is regarded by many Latter-day Saints as an increasingly important message for the LDS Church in modern times. Kimball stated, The time will come when no man nor woman will be able to endure on borrowed light. Each will have to be guided by the light within himself. If you do not have it, how can you stand.[8]
Elder Joseph B. Wirthlin in the October 2004 General Conference interpreted the parable of the sower as teaching the doctrine of patience—enduring to the end—and reinterpreted the meaning of each of the fates of the seeds. Wirthlin considered that each of the three negative fates referred to one of three obstacles to endurance:
- the cares of the world, being pride. Wirthlin argued that one should never allow intellect to take priority or precedence over one's spirit. He states that "our intellect can feed our spirit and our spirit can feed our intellect...[but] we must be careful not to set aside our faith in the process, because faith actually enhances our ability to learn."
- the deceitfulness of riches, being the fixation on wealth. Wirthlin argued that wealth was a means to an end, but materialism should not be allowed to take precedence over spiritual things.
- the lusts of other [things], being pornography. Wirthlin argued that, like quicksand, pornography can easily trap people, and it is better to seek never step into it than to need to seek help once one has fallen.[9]
Jesus Seminar analysis
The Jesus Seminar rated the parable as probably authentic ("pink"). Like authentic sayings of Jesus, it uses simple imagery and an oral (rather than written) style. The seminar, however, rejected the allegorical interpretation in Mark as an elaboration originating not with Jesus, despite it being restated in Matthew.
Notes
Einzelnachweise
- ↑ Kilgallen p.82
- ↑ a b Kilgallen p.83
- ↑ a b Kilgallen p.84
- ↑ Kilgallen p.85
- ↑ Kilgallen p.86
- ↑ For example, Irenaeus writes, 'there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions." Book V:36:1 (Against Heresies)
- ↑ Joseph Smith, Teachings of the Prophet Joseph Smith, pg. 97.
- ↑ Quoted by Harold B. Lee in Conference Report, October 1965, pg. 128; see also Orson F. Whitney, Life of Heber C. Kimball, pg. 446, 449-50.
- ↑ See Joseph B. Wirthlin, Press On Ensign, November 2004, 101.
{{Commons category|Parable of the Sower}} *Kilgallen, John J., ''A Brief Commentary on the Gospel of Mark'', [[Paulist Fathers|Paulist Press]], 1989. ISBN 0-8091-3059-9 *[[Bruce R. McConkie]], ''Doctrinal New Testament Commentary'', Vol. I:289 *[[James E. Talmage]], ''[[Jesus the Christ (book)|Jesus The Christ]]'', pg. 263-266 {{Parables of Jesus}} [[Category:Parables of Jesus|Sower, Parable of the]] [[es:Parábola del sembrador]] [[id:Perumpamaan seorang penabur]] [[it:Parabola del seminatore]] [[my:Parable of the Sower]] [[pl:Przypowieść o siewcy]] [[sv:Såningsmannen och jordmånerna]] [[ta:விதைப்பவனும் விதையும் உவமை]] [[vi:Dụ ngôn Người gieo giống]] [[zh:撒種的比喻]]
- Psalm 152–155 (en)
{{unreferenced|date=May 2010}} {{Books of the Old Testament}} '''Psalms 152 to 155''' are additional [[Psalms]] found in the [[Syriac]] [[Peshitta]] and, for two of them, in the [[Dead Sea scrolls]]. Together with [[Psalm 151]] they are also called the ''''Five [[Apocryphal]] Psalms of [[David]]''''.
Psalm 152
"Spoken by David when he was contending with the lion and the wolf which took a sheep from his flock."[1]. This text survived only in Syriac and the original language may be Hebrew. The tone is non-rabbinical and it was probably composed in Palestine during the Hellenistic period.
Psalm 153
"Spoken by David when returning thanks to God, who had delivered him from the lion and the wolf and he had slain both of them."[1]. This text survived only in Syriac. Date and provenance are like psalm 152.
Psalm 154
This Psalm survived in the Syriac Peshitta and also was found in Hebrew, in the Dead Sea scroll 11QPs(a)154 (said also 11Q5), a first-century CE manuscript. The main theme is the request to "join yourselves to the good and to the perfect, to glorify the Most High". There is also a hint to common meals, typical of Essenes: "And in their eating shall be satisfying in truth, and in their drinking, when they share together"'.
Psalm 155
This psalm extant in Syriac and also was found in the Dead Sea scroll 11QPs(a)155 (said also 11Q5), a first-century CE Hebrew manuscript. The theme of this psalm is similar to Psalm 22, and due to the lack of peculiarities it is impossible to suggest date and origin.
See also
Einzelnachweise
- ↑ a b title from W. Wright Some Apocryphal Psalms in Syriac, Proceedings of the Society of Biblical archaeology 9 [1887] 257–266,
Weblinks
Vorlage:Psalms Vorlage:Books of the Bible [[Category:Psalms|153–155]] [[Category:Old Testament Apocrypha]] [[Category:Dead Sea scrolls]] Vorlage:Tanakh-stub
[[it:Salmi 152-155]] [[pl:Psalmy syryjskie]] [[pt:Salmos 152 a 155]]
- biblischer Zeitstrahl
