Wednesday, July 12, 2017

The Prodigal Sower

Jesus' description of a sower sowing the seed is nothing if not the picture of a prodigal.  How else to explain the extravagance that describes the sowing, as well as the abundance that finally results, albeit with considerable losses as well.  This parable, found and explained in Matthew 13:1-9, 18-23, the gospel lesson appointed for the Sixth Sunday after Pentecost, challenges our view of God.  Could God be that prodigal?

(The following questions are meant to ferret out concerns of Law and Gospel preachers.  They are meant to supplement many other fine sets of questions that exegetes might use for their discovery.  For a more thorough discussion of Law and Gospel preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from or amazon.)

1.  How does the Word function in the text?  There is considerable debate amongst scholars as to the answer to this question.  Some argue that this text is Law, in that it warns us, especially in the allegorical interpretation, not to be those who choke off or neglect the Word in our lives.  Others argue that this parable is pure Gospel, reminding us that God is sowing seed everywhere, - even in places where growth seems unlikely - and finally abundance results.  I prefer the latter interpretation.

2.  How is the Word not functioning in the text?  Obviously, the answer to this question will depend on our answer to the first question.  If we choose to see God the Prodigal Sower, then the focus is not on our fitness as soil, but on God's ability to overcome our unfitness.  If, on the other hand, we choose to focus on the voice of the allegorist, then the Word is functioning primarily as Law, and our unfitness to be "good soil."  In this latter case, the Gospel is not heard.

3.  With whom are you identifying in the text?  We are certainly the hearers of this parable.  We are the many listening on the shores of the sea.  How will we hear this?  that is the question.  One important note:  The parable itself focuses on the sowing of seeds, the allegory focuses on the "one" who is good soil or not.  This is important to note as we consider our place in this story.

4.  What, if any, call to obedience is there in this text?  This parable is about God's Word being sown in the world.  It is about God's abundance, and our response to that abundance.  In a word, it is about grace, or conversely, faith.  Obedience, in the sense of what is an appropriate response to living in God's grace, is not addressed here..

5.  What Law/Gospel couplet is suggested by this text?  Several couplets come to mind which may lead in fruitful directions:  scarcity/abundance; doubt/faith; failure to understand/ understanding.

6.  Exegetical work:  Luther, in his explanation about what draws us away from God, often referred to the triumvirate that we traditionally renounce at baptism:  "the devil and all the forces that defy God, the powers of this world that rebel against God, and the ways of sin that draw us from God." (Evangelical Lutheran Worship, p. 229)  It is worth noting  that these are precisely the things that the allegorist mentions in this pericope:  "the evil one comes and snatches [the Word] away", "such a person has not root" (i.e. is drawn away by sin), and "the cares of the world and the lure of wealth choke the word."  It might be fruitful to reflect on the fact that all of us are besieged by such enemies; there are none who are born "good soil", but in fact, it is God's grace that enables us rocky, thorny, hardened sinners, to hear the Word and believe it.  It is God's grace that makes us good soil.  One of the classic commentaries on parables I  appreciate is that of Joachim Jeremias.  His words regarding God's persistent sowing speak to Jesus' confidence in the power of the Word:  "To human eyes much of the labour seems futile and fruitless, resulting apparently in repeated failures, but Jesus is full of joyful confidence.... Consider the husbandman, says Jesus; he might well despair in view of the many adverse factors which destroy and threaten his seed.  Nevertheless he remains unshaken in his confidence."(The Parables  of Jesus, p. 150-151)

7.  How does the Crossings Community model work with this text?  Joseph Justus Van der Sabb, in his extensive analysis, archived under Year A Gospel, 2011, argues that the verses which have been omitted from the pericope (vss. 10-17) are key to understanding this passage.  They provide the real life context.  In his analysis Van der Sabb shows how we are "soiled" by our complicity with the powers of this world.  Finally this leads to our death:  "I gasp. I sputter.  I wither.  I die."  Christ comes to "fertilize" us to life.  Christ takes our gasping, sputtering, withering, and dying upon himself, and in his death we are given new life. See for the entire analysis.

Blessings on your proclamation!

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