Chapter # 4 Paragraph # 2 Study # 2
February 18, 2020
Moss Bluff, Louisiana
(Download Audio)
(143)
Thesis: Part of Jesus' use of parables was for the purpose of guaranteeing the outcome of His statement to the "scribes from Jerusalem".
Introduction: Thus far we have seen that Jesus was teaching by means of parables because there was a "truth" that needed to be hidden from "those without". An element of that "truth" is that there are two divinely controlled groups within mankind whose "outcomes" are set by God. This is one element of "the mystery of the Kingdom of The God". It is not, typically, "helpful" in evangelism except in such cases when the opponents need to be told the root of their opposition (as in John's "evangelistic" Gospel). However, there is another "element" of the "mystery". It is to this "element" that we turn our attention in this study.
- I. The Greater Context of The Development of "Disciples".
- A. These "disciples" are being prepared to go forth to "preach" (3:14).
- B. One of the greatest causes for the "dropout rate" of those going forth to preach is a lack of a clear understanding of a primary fact of this first parable: the outcomes of the sowing of the seed are not determined by either the skills of the sower, or the quality of the seed; they are determined by the conditions of the soils.
- 1. Paul pointedly declared this truth in 1 Corinthians 3:5-7 for the express purpose of defeating the "pride of accomplishment" in men who have usurped God's prerogatives.
- 2. But, it is also a beneficial truth for those who "preach" so that they might not become discouraged.
- II. One of The Aspects of This "Discipleship" Truth is in Jesus' Explanation of His Use of Parables.
- A. His claim is that His use of parables is to defeat the "return" that results in "forgiveness" in a certain case.
- 1. This claim is not "unclear" as to the factual nature of the reality to which He speaks.
- 2. However, the specific meaning of His claim is often significantly misunderstood and used by the adversaries to attempt to thwart the impact of the Gospel.
- B. So, what is the "specific meaning"?
- 1. First, His claim is that both "seeing" and "hearing" are sufficient to instigate legitimate actions.
- a. "Seeing", as a normal process, typically serves to generate responses in harmony with both "what is seen" and "how the sight addresses the Faith/Love complex" within the one who "sees".
- 1) If a person "sees" something that threatens what is "believed" and "loved", the "sight" will create a rather instant and determined reaction to block what is anticipated.
- a) This also works on the other side of the issue: if a person "sees" what is anticipated to be a means to obtain something "believed" and "loved", a different reaction will be generated.
- b) The "point" is that "response" is the objective: "seeing" is supposed to provide motivation to act.
- 2) But our text indicates two different kinds of "seeing".
- a) The first kind is presented by "seeing" so that "they may see".
- i. The word behind this kind signifies the fact that the process is working as to the light entering the eye with a picture that is taken to the brain by the optic nerve.
- ii. But, this kind of seeing is, as often as not, "panoramic" and often so filled with data that the "picture" doesn't cause any discernible response except for the guidance that it gives for the moment in its pursuits ("seeing" so as to not walk into some obstacle on the way to the car).
- iii. In the larger context, this "seeing" is focused upon the Person, Jesus, and His activities (primarily healing sick people and casting demons out of people).
- b) The second kind is presented by "not perceiving".
- i. This word is used by Mark to indicate the same process of light entering the eye and the optic nerve transmitting the image(s) to the brain.
- ii. But, this word's impact has to do with what the "mind" does to the "brain" when the "sight" is "focused" (1:10): it presses what is seen into a specific group of facts/data that exist in the brain so that actions can be taken specifically on the basis of the "sight" (as in a hunter focusing on a target with the cross hairs of a scope).
- 3) Our text also says the "panoramic" is often unfruitful for the "focused" intent, and Jesus is using parables to keep a certain "focused result" from occurring.
- b. And, then, there is the "hearing".
- 1) As with the panoramic "seeing", "hearing" is often undiscriminating so that the intent of some of the sound(s) goes unfulfilled (as in the rattling of a rattle snake that is competing with a windy blowing of leaves).
- 2) The outcome of such "hearing" is that "understanding" does not occur (the word used indicates a deliberate placing of several things together to enable a response).
- c. Jesus' point is that "normally" seeing and hearing would produce a legitimate response, but His use of parables frustrates both processes.
- 2. So, how do we understand Jesus' stated intent for parables?
- a. This stated intent was given in 3:28-30: there are some whose "sin" will absolutely not be "forgiven".
- b. To guarantee this outcome, Jesus couched His teaching about the Kingdom and its "forgiveness" promises in parables so that those whose "sin" was absolutely damning would not "see" and "hear" unto a "turning" that would result in "forgiveness".
