Thoughts

The parable of the sower is a useful starting point for the discussion of the interpretation of parables, since it is presented in a context where Jesus gives his own interpretation, and also comments on the reason for teaching in parables. Green mentions (p152) the great debate that raged on the interpretation of parables in the last century. While the critique of Dodd and others on an over-allegorical interpretation has validity (Dodd particularly makes much of Augustine’s detailed allegory on the parable of the Good Samaritan with every character and almost every detail given a specific reference to historical people and events[1]), Juelicher and others moved to the opposite extreme of insisting on only one single general point in the interpretation of a parable. Green is right in saying that this is “unnecessarily restrictive”, and the example is right before our eyes: in Mt 13:18-23 Jesus himself interprets the parable of the sower not with the single point only of the seed (word of God) being liberally scattered but not always growing to maturity, but he also gives allegorical interpretations to the specific conditions of the soil in receptivity to the word. In general, it is unwise to tie down the ‘parable’ concept as if it were a fixed form of literature: the genre of ‘parable’ includes a great variety, as Green notes, from a “basic riddle” (such as Jdg 4:14) to the “advanced comparison” of the details in the story of the sower told here.

The quotation from Isaiah (Mt 13:14-15) is also significant. While the parable of the sower and its interpretation was significant enough to be included with very little variation in all three synoptic gospels, this quotation from Isaiah is included in all four Gospels (though the context in Jn 12:39-40 is a little different). The quotation seems to indicate that the purpose of teaching in parables is to conceal truths from the people. Chrysostom refers to this as “a peculiar mode of speech in Scripture”[2] noting its similarity to the statements in Exodus that God ‘hardened’ Pharaoh’s heart. He explains that this is a way of speaking of God as always the active rather than the passive participant, but in this case his activity is to allow the freedom of human persons: to express it in this active way is to emphasise how terrifying it is when we are ‘given up’ by God to our own purposes.

To shed further light on this ‘mode of speech’, Green (p154) quotes Thomas F. Torrance: in parables the message of God was “concealed… lest men against their will should be forced to acknowledge the Kingdom.” He gave them “enough light to convict and convince them” without giving a revelation of God that would overcome their freedom to resist.

[1] C.H. Dodd: The Parables of the Kingdom (London, 1936), p.11-12

[2] Homilies on St John in NPNF Vol. 14, Homily LXVIII:2 (p252-253)