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Introduction
We are about to get three weeks in a row of parables in chapter 13. So, I’ll talk a bit about why this chapter is important as a whole.
Chapter 13 Context
Chapter 13 really should be read in the context of the unit of chapters 11-13. In chapter 11, Jesus has been theologically and scripturally wrestling with authorities and doubters (John’s followers and the Pharisees) and he is also talking about repentance and judgment. In chapter 12, he is out among the people again healing and showing “mercy.” But because this happens on the sabbath, he is being questioned by the Pharisees as to his disregard for the law and where his authority comes from (Beelzebul). Now in chapter 13, the next day, he has a crowd around him.
We feel the tension of these parables quickly. After Jesus finishes the parable of the sower, we miss a crucial section where the disciples ask why he is speaking in parables (an indication of their own confusion). In Jesus’ explanation, he uses Isaiah 6:9. R. Alan Culpepper rightly asks, “The primary exegetical issue is whether Jesus speaks in parables so that the people will not understand, turn, and be forgiven (as in Mark), or so that the crowds will understand, repent, and be forgiven (Matt 13:34-35).”[1]
This is the crucial question for this chapter on parables and the entirety of the rest of the Gospel. If it is the former, then this is a matter of the “elect.” God has already chosen who will hear and thus Jesus speaks in parables only to create greater confusion. But if it is the latter, then Jesus is using parables to open the minds of the crowds so that they will indeed repent and come to understand the kingdom of God.
Culpepper believes it is the latter and writes,
“Matthew also makes a subtle but significant shift by introducing the quotation with hoti (because) rather than hina (in order that) as in Mark 4:12. According to Mark, following Isaiah, Jesus speaks in parables so that the people “may indeed look, but not perceive, and may indeed listen, but not understand,” that is, so that they may not avoid judgment for their sins. According to Matthew, however, Jesus speaks in parables because “seeing they do not perceive, and hearing they do not listen, nor do they understand.” This part of the quotation is embedded in Jesus’ words before the fulfillment formula in 13:14. The hearts of the people have grown dull and their ears are hard of hearing, and they have shut their eyes. They are responsible for their own failure to perceive and respond. Judgment will come upon them because of their willful blindness, deafness, and lack of understanding. On the other hand, if they turned (i.e., repented), “I would heal them.” God is gracious and merciful, but repentance is required for forgiveness. In other words, in these verses, as in Matt 13:34-35, but contrary to the purpose of the parables in Mark, the parables are revelatory and intended to lead the people (the crowds) to perceive, hear, understand, repent, and be healed. Verses 14-15 are not an early gloss; they are central to Matthew’s interpretation of the parables, as well as, more broadly, divine revelation and judgment.[2]“
I am inclined to fully agree with Culpepper. In Matthew’s Gospel Jesus is not here to bring judgment (at this moment) but to inspire repentance, right living, right interpretation of the law and scriptures, and a call to the kingdom of God. Judgment comes at the eschaton. These parables are another attempt (just like Jesus’ prophetic messages and harsh condemnation of those who have not repented), to open the hearts and minds of the people so that they might repent and follow the way of God. These parables and teachings stand in opposition to the questioning authorities of chapters 11-12. The various parables continue to illustrate that it is not just about being one of God’s Chosen people, but Jesus’ ministry is about right action through repentance and kingdom work. This section is a continuation of the historical prophetic genre. It is not to condemn Israel or the world, but so that all who have hears to hear will repent and turn towards God and the Kingdom. However, if any in Israel or any in all the world do not hear this call to repentance, then they will face judgment at the eschaton.
This section is crucial to the understanding of the entirety of this Gospel. If we miss the purpose of the parables, then we miss the purpose of Jesus. Jesus is here as prophet, tilling the soil through prophecy, teachings, parables, and displays of mercy, so that we might hear the Word of God, understand the work of the Kingdom, repent, and receive mercy.
Parable of the Sower… and its interpretation
There are hundreds upon hundreds of modern commentaries on the parables and almost every single one of them addresses the parable of the sower. Then there are countless theologians and early church writers that address it too. But the interesting thing about this parable, is that all three Synoptic gospels use it AND all three give an interpretation to this parable. Only one other time does Jesus interpret a parable and it is only in Matthew later in chapter 13 with the parable of the weeds (the text we get next week).
I love preaching on parables. Honestly, some of my favorite sermons are just listing possible interpretations and seeing the congregation hear how broadly Jesus’ teachings reach because of the beauty of parable storytelling. But it’s harder to preach on parables’ open-endedness when we get an interpretation right alongside it in our text today.
We can’t really get around Jesus’ interpretation here. He’s not talking out of the side of his mouth and giving a false or halfhearted interpretation. Matthew wants the disciples (us) to hear this interpretation (and next weeks). Why? Because it tells how to attempt to view the others moving forward. It tells us how to interpret the hard ones that will be coming up later in the year.
The interpretation of the parable of the sower is so important in connection with the verse from Isaiah (and Culpepper’s interpretation) because it suggests that people have the possibility of changing. People could be the path with birds or the rocky ground right now, but they could be tilled and changed to be good soil. Matthew is establishing hope here. And that hope matters because there is still time before the eschaton (which will talk more about next week).
We don’t have as much flexibility with these next two weeks of parables and that’s because Matthew doesn’t want to give flexibility here. That will come with later parables, and I promise those are fantastic for experimenting with ideas of characters. Instead, this week, Matthew wants to drive home the prophetic purpose of these parables. They are for the purpose of establishing hope of change and changing the minds of the people in preparation for the eschaton.
Preaching Possibilities
Can people change?
One of the great debates. Can people change? Mentioned in every other rom-com. Often talked about in friend circles. Debated anytime someone stands trial.
Can people change? Can someone who has done bad things be reformed? Can an incarcerated person be rehabilitated? Can someone who has caused significant harm ever truly change and repent?
If you ask the majority of society and most of Christianity, I think you would hear a resounding “No!” Now, we might talk a good game and tell people that we believe in change and that God’s grace is sufficient. But our prison system and legal system, our conversations around people’s history and past, and our fixation on people’s wrongs, suggest that we don’t believe that at all. Regardless of political ideology, the vast majority of folks want to see punitive justice. Reform and reconciliation is the furthest thing from our minds.
Rocky soil will always be rocky soil. Seeds on a path will always be eaten by the birds. Weeds will always choke other plants.
But I can’t believe that’s what Matthew’s saying here today. If he was, then I see no reason for the rest of this Gospel. Matthew desperately wants each of these people to be good soil.
In many ways this is at the heart of much of the scriptures but certainly here in Matthew 13.
Now there are a hundred ways to go with this sermon from here and so I’ll just leave you with a few thoughts.
We could share about redemption arcs. I have seen it time and time again in the recovery community. The absolute worst of the worst turning their lives around to care for the good of all.
We could share about the Church’s role in the planting (how we can aid the change). Do we guard from the birds or move the seed off the path and into a safer place to grow? Do we tilled and cultivate the rocky soil? Do we remove the weeds from the garden bed so that the plants are choked off? The Word of God doesn’t just have to sit and lie waiting. The church can help to cultivate and grow Jesus’ word.
Does being good soil mean that we have to believe that others can be good soil too? If we believe that we are good but expect that other are condemned, are we actually rocky soil or even strangled in our faith? If we are content to just let the world fall away, let our neighbors fall away, are we really good soil?
[1] R. Alan Culpepper, Matthew, 252.
[2] Culpeper, 252.
Micah Krey 
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