Below is a rough translation and some preliminary comments regarding Matthew 13:1-9 18-23, the Revised Common Lectionary gospel reading for the fifth Sunday after Pentecost, Year A.
This reading contains what is often called “The Parable of the Sower,” and sometimes called “The Parable of the Soils.” The latter title raises the important point that the sower is actually not the focus of the parable. After sowing in all manner of directions indiscriminately (that alone is a marvelous image worth exploring), the fate of what is sown depends on the various soils on which it falls.
For anyone interested, I preached a sermon on this text some years ago, “God’s Word in Human Voice,” which you can find on my other blog here.
I think this parable offers a challenge for biblical studies. It is not so much the parable itself, but the explanation of the parable – beginning in v.18 (with parallels in Mark 4:1-20 and Luke 8:4-15) – where the challenge lies over the meaning of the word “parable.” For many years, parables were treated as allegories, where every detail seemed to be cleverly forced to represent something that reinforced the interpreter’s theology. Lately, the pendulum has moved into the argument that a parable only has one, overall meaning. But, the ‘explanation’ of this parable in vv.18-23 and its parallels would suggest that the gospel writers did note get that memo.
Aside from an attempt at a modern definition of the word “parable” (which, in my mind, seems to be fluid in the texts so it should be fluid in our discussions about the texts), the question of what a parable is still presents a challenge, because that question lies within the text itself. Verses 10-17 are omitted from the lectionary reading. Those verses and their parallels in Mark and Luke concern how parables allow those “with ears to hear” to apprehend the truth, which seems to be hidden to those whose hears are dull and closed. However, when the “explanation” of the parable is offered, does it really sound like “the secrets of the reign of heaven,” or incredibly insightful in a way that only the insiders can apprehend it? To me, frankly – and you have no idea how alarmed I am that I am actually writing this in public – the explanation sounds like a fairly rudimentary sermon that simply states the obvious.
So, what is a parable? Why did Jesus use parables? There is something at stake in them that is subtler and more meaningful than a sermon illustration. Talk amongst yourselves.
1 Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν:
In that day Jesus having gone out of the house was sitting by the sea.
ἐξελθὼν: AAPart nsm, ἐξέρχομαι, 1) to go or come forth of
ἐκάθητο: IMI 3s, κάθημαι, 1) to sit down, seat one's self … 2a) to have a fixed abode, to dwell
1. In 12:15 Matthew tells us that Jesus left the synagogue, but does not say exactly where he went, only that great crowds came to him. By the end of that chapter, he is inside somewhere, because in 12:46 he is told that his mother and brothers are “outside” wanting to speak with him. Here, again, is a reference to going out, this time out of “the house.”
2 καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
And great crowds gathered to him, so that he having boarded into a boat to sit, and all the crowd had stood by the shore.
συνήχθησαν: API 3p, συνάγω, 1) to gather together, to gather
ἐμβάντα: AAPart asm, ἐμβαίνω, 1) to go into, step into
καθῆσθαι: PMInf, 1) to sit down, seat one's self
εἱστήκει: PluperfAI 3s, ἵστημι, 1) to cause or make to stand, to place, put, set
1. The verb “standing” with reference to the crowd is in the pluperfect tense. I’m not real sure how to capture that in English and my “had stood” sound a bit awkward. Most translations just go with a simple past tense. Likewise, it is a bit awkward to capture the aorist participle (having boarded in a boat) and the infinitive (to sit), because my ears want more solid verbs. Most refined translations supply them with “got into a boat and sat down.”
3 καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων, Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν.
And he spoke to them many things in parables saying, “Behold the sower went out to sow.
ἐλάλησεν: AAI 3s, λαλέω, 1) to utter a voice or emit a sound
λέγων: PAPart nms, λέγω, 1) to say, to speak
Ἰδοὺ: Imp, εἴδω, ἴδω, - at times this imperative takes the form of a particle, such as in “Lo” and “Behold.”
ἐξῆλθεν: AAI 3s, ἐξέρχομαι, 1) to go or come forth of
σπείρειν: PAInf, σπείρω, 1) to sow, scatter, seed
1. I’m noticing how the parable begins as the story did. Jesus went out and now the sower goes out. Is Jesus the sower?
2. The NIV says, “A farmer went out to sow his seed.” While we are more accustomed to the word “farmer” than “sower,” that translation misses the relationship between the noun “sower” (σπείρων) and the infinitive “to sow” (σπείρειν).
3. We might also note that the word “seed” is not in this verse.
4. Is there some irony or other literary purpose behind the detail that Jesus is by the sea, sitting in a boat, talking about soils? Maybe it’s simply an acoustic thing (water reflects sound very efficiently). Some people say Jesus’ parables were prompted by things close at hand, such as a field of lilies over here, birds swirling around up there. That would not be the case with a man in a boat in the sea talking about various forms of soil.
5. Matthew prefaces the parable by saying that Jesus talked about “many things” in parables, not just “he told them this parable.” Is he indicating that this parable has many parabolic features, or we might suppose that this is just one of many of the parables that Jesus spoke? Perhaps this is like a “parable collage.”
4 καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά.
And in him sowing some fell along the path, and the birds having come ate them.
σπείρειν: PAInf, σπείρω, 1) to sow, scatter, seed
ἔπεσεν: AAI 3s, πίπτω, 1) to descend from a higher place to a lower 1a) to fall
ἐλθόντα: AAPart npn, ἔρχομαι, 1) to come
κατέφαγεν: AAI 3s, κατεσθίω, 1) to consume by eating, to eat up, devour
1. I cannot translate the first five words, “And in the (dative) sowing (infinitive) him (accusative),” literally in any way that sounds coherent. The meaning itself seems clear enough.
2. The ἃ μὲν (which I am leaving untranslated) seems related to the ἄλλα δὲ of the next few verses, as a literary way to continue following seeds’ journeys. I will translated ἄλλα δὲ as “then others.”
3. We might also note that the word “seed” is not in this verse.
5 ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλενδιὰ τὸ μὴ ἔχειν βάθος γῆς.
Then others fell along the stony places where they did not have much soil, and immediately sprang up because they did not have depth of soil.
ἔπεσεν: AAI 3s, πίπτω, 1) to descend from a higher place to a lower 1a) to fall
εἶχεν: IAI 3s, ἔχω, 1) to have, i.e. to hold
ἐξανέτειλεν: AAI 3s, ἐξανατέλλω, 1) to make spring up, cause to shoot forth 2) to spring up
εἶχεν: IAI 3s, ἔχω, 1) to have, i.e. to hold
1. This chapter is the only place where τὰ πετρώδη (pronounced ‘ta petroda’) appears in Matthew, but its phonetic relationship to the name “Peter” (petra, the rock) is visible and audible. I’m not suggesting any allegorical meaning here (or am I?) Since it is a substantive plural adjective, I am making it “stony places.”
2. We might also note that the word “seed” is not in this verse.
6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
Yet [the] sun having risen they were scorched and through the not having root they withered.
ἀνατείλαντος: AAPart gsm, ἀνατέλλω, 1) rise 1a) to cause to rise
ἐκαυματίσθη: API 3s, καυματίζω, 1) to burn with heat, to scorch
ἔχειν: PAInf, ἔχω, 1) to have, i.e. to hold
ἐξηράνθη: API 3s, ξηραίνω, 1) to make dry, dry up, wither
1. My phraseology (“the not having root”) is quite awkward here. I’m trying to capture (in the rough translation) the definite article (τὸ) and the infinitive verb (ἔχειν) together. That gerund happens in English on occasion, notably when churches refer to “the laying on of hands.”
7 ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά.
Then others fell among the thorns, and the thorns rose up and strangled them.
ἔπεσεν: AAI 3s, πίπτω, 1) to descend from a higher place to a lower 1a) to fall
ἀνέβησαν: AAI 3p, ἀναβαίνω, 1) ascend 1a) to go up 1b) to rise,
ἔπνιξαν: AAI 3p, πνίγω, 1) to choke, strangle
1. Who knew soils were such perilous territory, with scorching and strangling?
2. We might also note that the word “seed” is not in this verse.
8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
Then others fell among the good soil and were giving fruit, some a hundredfold, some sixty, and some thirty.
ἔπεσεν: AAI 3s, πίπτω, 1) to descend from a higher place to a lower 1a) to fall
ἐδίδου: IAI 3s, δίδωμι, 1) to give 2) to give something to someone
1. I’ve used green font in vv.4ff to show how many natural terms associated with the ground are feminine: Path, soil, root, thorns, good soil. Other terms, like the sun and the birds that descend from the sky, are masculine or neuter. Of course, I’m not suggesting that Jesus or Matthew are behind this, since it is may simply be a matter of how the Greek language evolved. It suggests, however, that while the phrase “Mother earth” may have pagan roots, is not an ‘unchristian’ phrase, as I have heard some folks say.
2. The word καρπόν, which I have translated as “fruit,” seems more fluid than a modern use. It is used to speak of the produce that grows on trees, but also on plants and vines and seems not to have the distinctions one might assume today between fruits, vegetables, and grains. The NRSV and ESV translate it here as “grain.” The antithetical word ακαρπόν, unfruitful, appears in v. 22.
3. We might also note that the word “seed” is not in this verse.
9 ὁ ἔχων ὦτα ἀκουέτω.
Let the one who has ears hear.
ἔχων: PAPart nsm, ἔχω, 1) to have, i.e. to hold
ἀκουέτω: PAImpv 3s, ἀκούω, 1) to hear
1. I wonder if the phrase “one who has ears” has intentional multiple meanings. Does it mean “anyone,” since – barring an unfortunate circumstance – anyone listening to Jesus would have ears? Or is it more specific, like those who have the ability to hear the truth in the story should heed the truth in the story? Sometimes the phrase is presented as “Let those who have ears to hear,” which seems to indicate that it may not mean just anyone.
… Now we will move to the explanation of the parable in vv. 18-23 ...
18 Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος.
Therefore you hear the parable of the sower.
ἀκούσατε: AAImpv 2p, ἀκούω, 1) to hear
1. The “one who has ears” in v.9 is now “you.” Many modern translations will let the plural nominative pronoun “you” simply be implied in the imperative verb.
2. Quite a few translations also present the verb ἀκούω in vv. 9 and 18 differently – as “hear” in one verse and “listen” in the other. Since the Lectionary has us reading verses 9 and 18 consecutively, it may be wise to reflect how both verses have the same verb.
3. That would further suggest that Jesus is the sower, sowing the parable of the sower. And if that seems weirdly self-referential, it is. And that is what the difficult verses 10-17 address.
19 παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ: οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.
All who hear the word of the reign and are not understanding, the evil one comes and carries away that which has been sown in his heart; which is that having been sown along the path.
ἀκούοντος: PAPart gsm, ἀκούω, 1) to hear
συνιέντος: PAPart gsm, συνίημι, 1) to set or bring together 1a) in a hostile sense, of combatants 2) to put (as it were) the perception with the thing perceived 2a) to set or join together in the mind
ἔρχεται: PMI 3s, ἔρχομαι, 1) to come
ἁρπάζει: PAI 3s, ἁρπάζω, 1) to seize, carry off by force 2) to seize on, claim for one's self eagerly 3) to snatch out or away
ἐσπαρμένον: PerfPPart asm, σπείρω, 1) to sow, scatter, seed
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
σπαρείς: APPart nms, σπείρω, 1) to sow, scatter, seed
1. The verb συνίημι can go a number of ways. It can be translated “understanding” because it “brings together” what is heard into some form of “co-herence.” It can also have hostile meaning, although even in that case the blame seems to fall on “the evil one” who comes and carries away what has been sown.
2. Perhaps the polysemous nature of συνίημι helps to address the many forms of “non-understanding” that Jesus’ message encounters throughout the gospel. The disciples heard about the reign and sometimes did not get it, although that point is much stronger in Mark’s gospel than in Matthew. Sometimes people would hear about reign and interpreted it as an earthly reign that would do battle with the Roman Empire. (This may be Matthew’s way of distancing the followers of Jesus from various Jewish revolutionaries that literally fought against the Empire.) In Matthew 10, when Jesus sends out the twelve to proclaim the nearness of God’s reign, he warns them that they may not be received, handed over to authorities, or flogged in synagogues – which seems more directed to Matthew’s community than their actual experience. Still, however well- or ill-intended that lack of comprehension is, Jesus attributes culpability to “the evil one.”
3. We might also note that the word “seed” is not in this verse.
4. We do hear what “that which is sown” is “the word of the reign” (or ‘empire’).
20 ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶςλαμβάνων αὐτόν:
Then that having been sown along the stony places, that is the one who having heard the word and immediately having received it with joy;
σπαρείς: APPart nsm, σπείρω, 1) to sow, scatter, seed
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
ἀκούων: PAPart nsm, , ἀκούω, 1) to hear
λαμβάνων: PAPart nsm, λαμβάνω, 1) to take 1a) to take with the hand, lay hold of, any person or thing in order to use it 1a1) to take up a thing to be carried 1a2) to take upon one's self
1. We might note that the word “seed” is not in this verse.
21 οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται.
yet not having roots in himself but is for the time being then with troubles or persecution on account of the word immediately is scandalized.
ἔχει: PAI 3s, ἔχω, 1) to have, i.e. to hold
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
γενομένης: AMPart gsf, γίνομαι, 1) to become, i.e. to come into existence, begin to be, receive being
σκανδαλίζεται: PPI 3s, σκανδαλίζω, 1) to put a stumbling block or impediment i
1. The phrase “not having roots in himself” is curious. I wonder if it is a reference to being rooted in community or in a tradition. It seems like a lack of roots is similar to the problem encountered on the path.
2. The word πρόσκαιρός is literally pros/kairos, toward/time, perhaps similar to the phrase pro tem. The sense is ‘temporary,’ so I’m going with “for the time being.”
3. On the pathway, “the evil one” carries away what is sown; here troubles and persecutions immediately scandalize or offend. The word σκανδαλίζω (skandalizo) can be interepreted as “stumbling block,” to Young’s Literal Translation has “immediately he is stumbled.”
22 ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνατοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται.
But that having been sown in the thorns, who is the one hearing the word and the distraction of the age and the deceit of the wealth choke the word, and it becomes unfruitful.
σπαρείς: APPart nsm, σπείρω, 1) to sow, scatter, seed
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
ἀκούων: PAPart nsm, ἀκούω, 1) to hear
συμπνίγει: PAI 3s, συμπνίγω, 1) to choke utterly
γίνεται: PMI 3s, γίνομαι, 1) to become, i.e. to come into existence, begin to be, receive being
1. The verb συμπνίγω is a variation of πνίγω in v.7 above. There, I use ‘strangle,’ here I use ‘choke’ to show the difference.
2. There is some question whether “it becomes unfruitful” refers to “the word” or “the one hearing the word.” Either one seems sufficient as a precedent.
3. We might also note that the word “seed” is not in this verse.
23 ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
But the one having been sown along the good soil, is he who is hearing the word and understanding, who bears fruit and produces that which is a hundredfold, sixtyfold, and thirtyfold.
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
ἀκούων: PAPart nsm, ἀκούω, 1) to hear
συνιείς: PAPart nsm, συνίημι, 1) to set or bring together 1a) in a hostile sense, of combatants 2) to put (as it were) the perception with the thing perceived 2a) to set or join together in the mind
καρποφορεῖ: PAI 3s, καρποφορέω, 1) to bear fruit 2) to bear, bring forth, deeds 3) to bear fruit of one's self
ποιεῖ: PAI 3s, ποιέω, 1) to make
1. One way to hear the word for “understand” (συνίημι) here and in v.19 is to bring thoughts together (συν), like the English “synthesis.”
2. I have read – and I can only suppose it to be true because I’m ignorant about these matters – that even thirtyfold would be crazy productive, not to mention fifty- and a hundred-fold.
3. We might also note that the word “seed” is not in this verse. In fact, the word for seed, σπέρμα (sperma)appears five times in this chapter, but none are in this parable. I am not suggesting that “seed” isn’t implied. But for Jesus to go to such lengths to say, “that which is sown” rather than “seeds” seems to imply a deliberate attempt to move the attention from the seed to the soils.
