An investigation of the possible Hebrew background of one of Jesus’ most difficult sayings.
From May 29-June 2, 2015, the Narkis Street Congregation in Jerusalem held a conference that celebrated Robert Lindsey’s legacy as pastor, scholar and passionate disciple of Jesus. Now we are pleased to share with you recordings of the conference, so that anyone who was not able to attend can share the experience and everyone who was able to attend can go back over the wealth of knowledge that was shared by the lecturers.
When three eager prospective disciples asked permission to follow Jesus, Jesus responded to each of them with a riddle. Why would God allow Jesus and his followers to sleep on the ground when he provides safe places even for the animals to sleep? How can the dead bury a corpse? Why would a disciple set his hand to a plow when Elisha had given up plowing in order to follow Elijah? These riddles would have to be puzzled over before their meaning was fully understood. But each of the riddles were ominous, and it appears that each of the three prospective disciples reconsidered his desire to join Jesus.
Supposing that these twin parables once belonged to the same narrative-sayings complex as the Rich Man Declines the Kingdom of Heaven incident enables us to understand their message. Jesus’ demand that the rich man sell everything wasn’t an onerous or unreasonable request; to the contrary, Jesus had offered the rich man an extraordinary bargain.
The growing value placed on charity in the first century C.E. cannot be overstated. As a new sensitivity developed within Judaism that challenged the compensatory “blessings and curses” paradigm of the Hebrew Bible (cf. Deut. 28) as a basis to serve God, so there was a shifting emphasis towards altruistic love embodied in the Levitical commandment, “…and you shall love your neighbor as yourself (וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יי; Lev. 19:18).”
The more we know and understand the historical, cultural and linguistic background of the Bible, the more we are able to discern elements in the biblical text that heretofore have gone unnoticed. These can be elements that can greatly increase our understanding of the biblical text, reinforce our traditional conceptions, or at times radically transform our understanding by revealing totally unexpected information that affects how the texts would have been originally understood.
The order of The Four Types usually implies ascending gradation from worst to best. When I read The Parable of the Sower, I am inclined to see the third group as representing the category in which most of us fall—including me.