Parable of the Soils
Welcome
Add to this the fact that a significant scroll of the Bible is called Mishley/Proverbs, which is actually the Hebrew root for the word parables. The Hebrew mashal has a rather wide range of meanings from similarity to a proverb, or even a fictional story. The common connection is that a mashal is used to teach an unknown reality by making a comparison with a known truth. The Greek equivalent term for parable comes from two distinct terms—para/alongside and bole/to cast. A parable is a comparison or placing alongside of similar entities.
Unlike allegories, a parable is usually focused on one significant truth. Therefore, considering a parable, one should not get too distracted by the fine details but rather look for the supreme lesson of the teaching. In the case of Yeshua, it is clear that he focuses on the use of parables at this point of his ministry to illustrate some of the mysteries of the Kingdom of God. By using familiar comparisons to nature and everyday life in first-century Israel, the hearers would be able to better understand this largely unknown part of God’s universe. As we shall see, there are actually two larger purposes in Yeshua’s parables. The first is to reveal truth to spiritual seekers. The second, however, is to actually conceal some truth from those who have rejected earlier light. In this sense, Yeshua’s shift to the major use of parabolic teaching is both a blessing and a judgment.
While it might be tempting to focus on the sower or even the seed, the greater detail is actually given to the various kinds of soils that receive the planted seed. In each case the sower and the seed remain the same. It is the variation of the ground condition that dictates the differences in the harvest. The Talmud speaks a parallel story as it describes four kinds of disciples: “There are four qualities among those that sit before the Sages: they are like a sponge, a funnel, a strainer, and a sieve: a sponge, which sucks up everything; a funnel, which lets in at one end and out at the other; a strainer which lets the wine pass out and retains the lees; a sieve, which lets out the bran and retains the fine flour” (Pirke Avot 5.18).
