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kingdom of heaven in increasingly fantastic ways.

      Using Williamson’s dual emphasis of exhortation and encouragement, let’s now consider each Gospel and see if we can determine how different versions emphasize one motivation over the other.

      Mark

      In his lucid analysis, Gary Charles notes the importance of another parable unique to Mark, often referred to as the Parable of the Growing Seed (Mark 4:26–29). This, too, is about a sower; however, the emphasis is not on human action but the soil itself, which “automatically” brings forth the plant (Mark 4:28). We derive our English word, automatic, from the Greek word that describes how the earth produces the grain. Charles concludes, “The future of God’s reign will depend less on [our] efforts than on the mysterious and yet trustworthy ways of God.”16 Coming on the heels of the Parable of the Sower, this parable may well have been intended by Mark to re-frame the early teaching along the lines of encouragement by emphasizing God’s “automatic” grace instead of the use of physical effort or mental energy by humans.

      As evidence of this claim, it is fascinating to note that Mark has Jesus tell the disciples right after the Parable of the Sower that they have been given the “secret” of the kingdom of God (Mark 4:10). This word could also be translated as “mystery” but the larger point is that, in Matthew and Luke, the disciples receive the secrets or the mysteries–the plural forms of the same noun (Mt 13:11; Luke 8:10). According to Williamson, the importance of this singular versus plural usage is that, in Mark, Jesus is the secret whereas Matthew and Luke are talking about other details concerning the kingdom of God: “[In Mark] Jesus communicates no privileged information about the kingdom. Rather, in the authentic speaking and hearing of the parables, Jesus gives the kingdom itself.”17 The kingdom is a gift from God brought about through Jesus, not only in his teachings but also his life, death, and resurrection. This grace is encouraging news indeed.

      Matthew

      Reflecting upon Matthew’s slight change to the singular “secret” found in Mark, one might then notice other distinctive features about other verses surrounding the parable. For example, this Gospel attributes the justification for speaking in parables to Isaiah and then expands the citation (Mt 13:13–15; Mark 4:12). Matthew alone has Jesus explicitly mention the “dull hearts” of certain people thereby re-emphasizing the contrast between those who “get it” and those who do not.18 We should suspect that such emphasis was intentional.

      The adamant emphasis upon this insider/outsider theme is further highlighted by yet another parable found only in one Gospel; in this case, the Parable of the Wheat and Tares (Mt 13:24–30). Once again, we read about a sower and, in an obvious echo to the previous parable, we also hear about good seed. But now, an enemy comes secretly and sows “tares” or weeds among the wheat. Just as we found in relation to the Parable of the Sower, Matthew has Jesus explain the meaning of this second parable to his disciples in allegorical fashion: the sower is the Son of Man contrasted with the enemy who is the Devil; the wheat are the children of the kingdom in opposition to the children of evil (Mt 13:36–39). Especially in light of the final judgment, when both wheat and weeds will be gathered and the latter thrown into the fire, this is clearly a call to exhortation (Mt 13:40–43). Matthew even has Jesus repeat the exact same phrase as a concluding charge, “Let the one who has ears, listen!” (Mt 13:9; 13:43). As we would expect from a skillful editor, the close proximity of this second parable to the Parable of the Sower reinforces its primary message: be good soil . . . or else!

      Luke

      It would seem that Luke will break the tie between emphasis on encouragement (Mark) or exhortation (Matthew). On the other hand, this Gospel might reveal a new insight. Unlike the other Gospels, Luke prefaces the parable by mentioning certain women who were in the company of Jesus. Mary Magdalene will appear later, but neither this Joanna nor Susanna are mentioned again (Luke 8:3). It seems unlikely that Luke was merely dropping names if these women were so unrecognizable. Perhaps, then, they provide an interpretative lens for the parable itself.

      These women and other unnamed companions had been cured of “evil spirits and infirmities” and were now using their resources to take care of Jesus and the rest of the disciples (Luke 8:2–3). Literally Luke tells us the women were “ministering” to the men. Since the parable immediately follows, are we to discern that these women represent the good soil? If so, this would be quite unexpected because women were considered to be inferior to men in the ancient world (that statement will be unpacked in a later chapter). For now, note that the correlation of these women with good soil would also be surprising, even shocking, because at least one of them had a notorious reputation among Luke’s community: Mary Magdalene was formerly possessed by seven demons (Luke 8:2).

      A few verses after the Parable of the Sower, Jesus learns that his mother and siblings were requesting his presence. He responds, “My mother and my brothers are those who hear the word of God and do it” (Luke 8:21). This has been interpreted as a harsh response, even a sign of disrespect; but I believe the previous Parable of the Sower sheds light on Luke’s intended meaning. The good soil is evinced, not by its prior condition, but by the results. As Williamson noted, “What the listener is exhorted to hear is good news.”19 Those who have been in difficult situations can take heart because they can live out their faith through ministry to others, like these women of Luke’s Gospel. For Luke, receiving God’s grace does entail a responsibility; but let’s not forget that the gift is extended to all people, including those we might not expect, like notorious women. Maybe like you and me.

      Conclusion

      Williamson maintains that it is misleading for an interpreter to suggest than a parable only has one message: “As metaphorical mode of communication, parables are open to multiple meanings.”20 So let’s be clear what we are not saying: Mark’s use of the parable is only for encouragement, while Matthew exclusively exhorts his audience. What we found to be true with Luke is essentially true for the other Gospels: both motivations are clearly present in each. Yet I believe that it is instructive to notice how these ancient editors nuanced the message one way or the other, presumably in order to motivate their original audience. Whether as a preacher, a Sunday School teacher, or a parent, we do the same with Jesus’ teachings. That does not mean that we can force the parables into saying whatever we want, but according to Williamson, entails a serious responsibility: “The art of the interpreter is to follow the lead of scripture by taking up these stories in ever-new situations, allowing them the freedom to speak with fresh nuances while assuring continuity with their meaning in the canonical context.”21 I would now like to offer such an example from my own experience.

      Alongside My Son

      Growth Stories

      My greatest hope is that, despite evidence to the contrary, God is present and active in human history; in response to this divine initiative, I strive to be like the good soil in my daily life, including the relationships with my family. And so, there are elements of both human effort and divine grace, as encouragement and exhortation are not necessarily contrasted but ideally harmonized. Apparent contradictions blur together, as parents inspire hope and offer advice, thereby imparting both confidence and admonition to their children.

      Speaking in terms of my life, a typical workday ends when I walk in through the back door, feed the dog, and read books with my son until Ginny comes home from the gym. While Sam is sitting in my lap, babbling away and patting a bright illustration, I often wonder what he is learning. What seeds are being planted and what lessons will produce fruit later in his life? Will he learn to trust in God’s grace, even if a situation appears hopeless? Will he keep trying, even if the results are frustrating? Will he remember that seemingly small and even insignificant actions can actually mean everything to someone in need?

      These questions can lead to healthy exhortation; however, if one is not careful, the desire to nurture a child can be more like an anxious farmer stressed over his crop. When we first brought Sam home, I would get up, still half asleep, and frantically search the covers for Sam, convinced that I had left him in the bed and was smothering him. Of course, he was in the bassinet, sleeping blissfully unaware of his dad’s anxiety. “False alarm,” Ginny would whisper exasperatedly, as she tugged me back in bed.

      I

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