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发表于 2022-7-28 13:23:33
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本帖最后由 弹钢琴 于 2022-7-29 11:01 编辑
终于拼凑出了一个满意的解读,基本阐述清楚了这部分圣经的内容
The Parable of the Sower (sometimes called the Parable of the Soils) is a parable of Jesus found in Matthew 13:1–23, Mark 4:1–20, Luke 8:4–15 and the extra-canonical Gospel of Thomas.
In Christianity, the term “Five Discourses of Matthew” refers to five specific discourses (the Sermon on the Mount, the Mission Discourse, the Parabolic Discourse, the Discourse on the Church, and the Discourse on End Times) by Jesus within the Gospel of Matthew. Each of the discourses has a shorter parallel in the Gospel of Mark or the Gospel of Luke.
The Parabolic Discourse, or the third discourse (1-53), provides several parables for the Kingdom of Heaven. Its first part (1-35, including the parables of the Sower, the Tares, the Mustard Seed and the Leaven) takes place outside when Jesus left a house and used a boat on the Sea of Galilee as a means of being able to address, in addition to his disciples, the multitudes of people gathered on the lake shore. In the second part (including the parables of the Hidden Treasure, the Pearl and Drawing in the Net), Jesus went back inside the house and addressed his disciples only, to whom were given the explanation of the purpose of parables in general and that of the Parable of the Sower itself.
Jesus said that he taught in parables because many were opposed to his direct teachings. He quoted Isaiah 6:9–10, who preached to Israel knowing that his message would go unheeded and not understood, with the result that the Israelites' sins would not be forgiven and they would be punished by God for them.
The Parable of the Sower seems to be essential for understanding all the rest of Jesus' parables, as it makes clear that what is necessary to understand Jesus is faith in him, and that Jesus will not enlighten those who refuse to believe in him. (The parable recorded in Mark comes just after a description in the previous chapter of a developing hostility toward Jesus and his ministry. The Pharisees [a member of an ancient Jewish sect, distinguished by strict observance of the traditional and written law, and commonly held to have pretensions to superior sanctity] accused him of not holding to a strict observance of the Sabbath by performing various healings. Some schools of thought found such actions permissible only if the person treated was in danger of death. Some of the Jerusalem scribes contended that Jesus derived his power from demonic sources.)
Leonard Goffiné answers the question of "why the word of God is compared to seed," writing, "Because as good fruits spring from good seed, so do good works from the word of God; and as it is impossible for any soil not sown to produce good fruits, so neither can men produce the fruits of the Spirit without the seed of the divine Word."
Roger Baxter comments on the type of soil, writing, "although this divine seed be in itself most fruitful, it requires, nevertheless, the concurrence of a good soil to produce a harvest. Hence, if it falls on the highway, it will be immediately trampled down; if among thorns, it will be choked up. Examine, then, whether your soul be a proper soil for this seed; whether it be trampled upon continually by distractions and idle thoughts; and whether it be stony and full of the cares and occupations of this life, and consequently not susceptible of the divine influence of heavenly grace."
He also writes, "Christ our Lord is both the sower and the seed itself. He intrusts the soil of our souls with His own precious body and blood. He wishes this divine grain to yield a harvest, not of temporal and corruptible, but of eternal and incorruptible, increase. For "he who soweth in the spirit shall reap life everlasting."
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