Parables stretch the mind toward higher understanding or the enlightened vision.  In Mark 4.13, Jesus alludes to the importance of understanding parable teaching, “Do you not understand this parable?  How then will you understand all the parables?” Immediately afterward, Jesus gives the disciples the Parable of the Sower and the Word.  From the previous scripture, Jesus indicates that he refers to many more parables, including some not mentioned in the four Gospels.  Although our references for this work primarily remain within the four gospels, here is one example from the Book of Philip:

If one goes down into the water and comes up without having received anything and says, “I am a Christian,” he has borrowed the name at interest.  But if he receives the Holy Spirit, he has the name as a gift.  He who has received a gift does not have to give it back, but of him who has borrowed it at interest, payment is demanded.  This is the way it happens to one when he experiences a mystery.

Jesus was taught by parables, imparting esoteric knowledge.
He taught by his example and by questioning.
Jesus’ teachings are diverse in style and content, often mixing teaching styles within one speaking.

Teaching parables near the treasury

The above parable illustrates the difference between actual realization and conversion, and those who arrive by only the content of words.  The spoken-word agreement is better than nothing, and many modern religionists believe only words are necessary; however, a words-only conversion may not embrace any true awakening.  The person’s intent is sincere, but they are not necessarily awakened to the spirit within, or ‘born of water and the spirit,’ meaning baptism (water)* and spiritual birth (Holy Spirit, or awakening).  The higher relationship with God is thus left to flounder.

*More scholars now view “water” as a reference to baptism, not physical birth; this debate continues.

THE  WAY

How does the above parable relate to the Way?

Without receiving the Spirit, the debt mentioned in Philip’s parable is paid through unnecessary limitation or lack, a person who seems to have but has not (Pv. 13.7; Mt. 13.12).  This type of practitioner pays a heavy price.  Limited by a staid faith that plods through one day and the next, they may live uninspired lives, valuable opportunities may elude them, what they seek always slips away, and they may remain an unteachable spirit.

After all, the Pharisees believed in the sanctity of their laws and sacrifices, but benefited very little.  Much like the modern religionist, they may be able to explain their beliefs, but the true awakening arrives by entering a different door.  Many have entered through that door and find a pathway of blessing in the spirit, which soars far beyond word agreements—the narrow path and the narrow gate come into view.

Philip’s ‘mystery’ refers to what for us is an unknown quality, the ‘dark mystery’ in that we cannot see it, nor can this mystery be experienced in any other way but through more profound revelation.  Even the Buddhist describes their enlightenment experience as shades falling from the eyes, and in the biblical tradition we have ‘and now I see’ (Jn. 9.25), which is always interpreted as a spiritual awakening, even though related as a physical miracle.  We all tend to be born spiritually blind, and then born again with the second awakening or birth that begins the journey into the spirit of God, truly walking in the enlightenment Way.  For Christians, it also means the awakening to the person of Christ.  Jesus, however, in most of his speaking, refers to the omnibus awakening—the awakening to the kingdom of God within.

When one awakens, Philip’s parable mystery is solved: if you receive the gift, it is yours; if not, you have only taken it as a pretender.  Within the parable, Philip’s resolution directs us to a fuller confirmation of the spirit and our growing relationship with the kingdom within.  For many, this confirmation experience may come as an anointing or blessing from above.  We see this anointing in some churches and special services where baptism occurs.  Others receive within, and perhaps with a quiet conviction.  Likewise, meditations or prayer may lead one forward, but actual conversion can only occur by accepting the indwelling holy spirit, the kingdom within.  In other words, believing is not the same as true acceptance, nor is our grasping the same as receiving.

Engaging in the Way cannot be done without inner awakening to God (Spirit) and the fact that He abides within.  Sowing a good seed for the spirit to manifest within can engender this awakening.   Much like prayer, sowing good seed and speaking the Word are performed as a spirit-to-spirit function, inferring focused, serious, and substantial.  This seed reaches from the present into the future, much like Jesus’ example of the farmer who casts his seed and then waits patiently for the seeds to sprout, yielding the harvest.

Like Philip, Jesus speaks of this mysterious engagement of awakening in Luke 8.10 and gives the disciples an almost cryptic message concerning the nature of parables. “To you, it has been given to know the mysteries of the kingdom of God, but to the rest, it is given in parables, that: ‘Seeing they may not see [(perceive) Mk. 4.12], and hearing, they may not understand.”  Luke’s version separates those who have a more comprehending mind from those who do not, or perhaps those who seek and knock, as opposed to those who wonder where the door is.

If “faith comes by hearing (hearing often), and hearing by the word of God,” Rom. 10.17, it seems clear that Jesus spoke the word of truth.  But Jesus warns that only some will understand—only some might awaken.  They may have accepted the kingdom based on belief, yet there is not enough faith to carry them into the true revelation.  For those who remain asleep, the words fall on an unawakened soul, “and hearing they may not understand.”  They are aware of the awakening, but they do not live in it.

Belief and faith are intimately connected in the teaching of the Way.  Belief lies dormant, but once belief is awakened, faith then initiates action.  James 2.17, which deals with ‘faith without works,’ more correctly interpreted as ‘actions,’ is often given as a primary scripture for this understanding.  Faith provides the thought structure for how each person proceeds.  Two men may believe the same thing, but faith or lack of faith may move them in very different directions.

The Philip and Jesus parables indicate ‘the something that is missing.’  Philip tells us that merely claiming but not indeed receiving will result in a very different life than he who more sincerely receives and awakens—the one who will strive because he owes, while the others who receive stand satisfied.  Jesus tells us that His words will only be perceived at certain times and by certain people, thus discerning the awakened from the unawakened.

The Jesus ministry creates a vital dynamic as parable begins to take hold.  For those who do not understand Jesus’ words, they will ask those who gleaned more.  Much sharing, conversation, and teaching may then occur.  This discussion about the meaning of the parable happened among the disciples and other listeners.  Beneath this ministry turbulence, God’s plan can be observed.  That some people understood a part, but not the whole, engenders the quest for the knowledge Jesus offers.  Jesus’ ministry comes alive in a new way as the inspection into parable teaching begins.

TRANSITION  into the  WAY

Mark offers a slightly different version of Luke 8.10.  Mark’s addition to Luke’s scripture is given in verse Mark 4.12, “Lest they should turn [convert or return], and their sins [misdirectedness] are forgiven them.”  Matthew Henry’s Commentary: “Those that would improve in knowledge, must be made sensible of their ignorance.”  His comment points to the transition from the current old or dead condition of Judaism, practiced by ritual and enforced by legalism, into a revelatory enlightenment.  The scripture, “That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted [changed?], and their sin [misdirected thinking] should be forgiven them.”  Still, in any case, Jesus delivers the message that he cannot convert them, for they would be convicted of their shamble of false thinking, which they could not tolerate.  They remain vested in themselves, not the spirit of God dwelling within.

By contrast, Mark designates those who gain or receive the new understanding—they awaken or at least begin to do so.  Orthodoxy too often accepts the message without the burgeoning awakening, as illustrated in James 2.17, “Even so faith, if it hath not works (actions), is dead being alone.”  There is scant to recommend such faith, for faith without actions has limited power to renew the mind.  In the practice Jesus teaches, sowing a good seed would be one such action, leading to revelation and renewal within the soul.  Without the revelation awakening, faith recedes into belief alone, with only potential, but very little progress.

Each person must also choose to enter into the enlightenment that Jesus discusses.  Christians today sometimes refer to this as ‘kingdom consciousness’—their turn in direction faces the kingdom of God.  Therein, concerning daily participation with the spirit of God, their lives become measured by a different set of standards.  Like faith, the enlightened vision is not something you have but what you participate in.  This participation will require at least some dedication.  By contrast, the Pharisees in Jesus’ time could always escape by rote (law and ritual), but never change.

Luke speaks of “mysteries” and leads us to accept a broader understanding of the kingdom.  The kingdom is not only a place, such as heaven, but also a state of mind or awakening.  His use of the word “mysteries” tells us there is much to understand and points to the deeper elements of parable teaching.  Part of the ‘mystery’ is the process itself, for we observe such a transformation during Jesus’ ministry.  Many begin to search their heart, many gather in the new message and become transformed.  

A person can only receive understanding from the spirit within.   It is not so much a process of grasping.  Knowedge has its benefits and the hand may reach for it, but the true revelation arrives by a greater vision, or reveal.  A person must be willing* to let the spirit work with the soul (you) for any hope of accomplishment.  The most crucial issue will be how the spirit (the kingdom) works within each person and how each person is directed from within. Luke’s scripture points to unfolding, never-ending knowledge and wisdom, pointing to the eternality of the Spirit.  Locked into the legalistic bent, most Jews of that day did not grasp the phenomenon of awakening within, and for all of them, Jesus’ words remained a mystery.

*Craig’s Coffeehouse #1: Willingness

*

If a person truly repents of their heart, change occurs, and the ears open to the expanded teachings:

And He (Isaiah) said, “Go, and tell the people: ‘Keep on hearing, but [you] do not understand; keep on seeing, but [you] do not perceive [awaken].’*  This verse has the tone of mocking, essentially saying to the people to go on, ‘Keep listening, but you never understand anything.  You can see it; it’s right in front of your face!… but you remain blind.’ It is much like a person who knows about sex but has never had sex.  There is no comparison between the two.

*Is.6.9-10, “Go, and tell this People, Hear ye indeed, but understand not; and see ye indeed, but perceive not.  (10)Make the heart of this people dull, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return and be healed.” V. 10 is considered a chastisement or a negative consequence for not genuinely listening.

Isaiah addressed the complete change in the hearts and minds of the people.  Yet, due to their sodden nature, and should they truly understand the message of Adonai, they would rebel all the more; thus, this part of Scripture is couched in negative language and meant to convict.  Continuing through verse 13 reveals the truth about the Jewish people, that they had a difficult time understanding the higher message of Isaiah.

Isaiah might be considered part of the Righteous Remnant, as this scripture alone indicates that he possesses a message the people know nothing about.  As Jesus quotes the same scripture, he reveals the message of God, yet indicates he remains immersed within similar times as Isaiah.  So, many will hear with their physical ears and see with their eyes, even witnessing healing miracles, but perception will be lacking.  Perhaps the tenth portion will avail itself of the great blessing and cross the river.

In Isaiah chapter five, the impending judgment of the Jewish people is addressed.  This judgment is based upon the inability to yield proper fruit.*  The seed originally planted has yielded unknowing people, perhaps more soiled than they should be, and from Isaiah’s account, are surely lost.  Chapter five reads much like the ‘woes’ Jesus directs at the Pharisees (Mt. 23.1-39; Lk. 11.37-54).  What follows in Chapter Six refers to God’s calling of Isaiah into his prophetic ministry, with the above scripture (Is. 6.9-10) describing how difficult it can be to call people forth.  In Jesus’ time, Isaiah was considered the greatest of the prophets.  Jesus pronounces the transition by referring to Isaiah, “sent to heal the brokenhearted, to preach deliverance to the captives,” Luke 4.18 (Is. 61.1).

 *“(the vineyard) brought forth wild grapes,” from Is. 5.2.

Parable teaching allows for those who may grasp the unseeable and those who may suffer a lagging step.  A parable often foments many elements and requires the student to consider its meaning and what it means to them personally.

§

PART II

THE PARABLE OF THE MUSTARD SEED AND THE YEAST

Matt. 13.31-35 (NIV) He told them another parable:
“The kingdom of heaven is
like a mustard seed, which a man took and planted in the field.
Though it is the smallest of all your seeds, yet when it grows,
It is the largest of the garden plants and becomes a tree,
so that the birds of the air come and perch in its branches.”

He told them still another parable: “The kingdom of heaven is like a yeast
that a woman took and mixed into a large amount of flour
(three setas, about 1/2 bushel) until it worked all through the dough.”
Jesus spoke all these things to the crowd in parables:
He did not say anything to them without using a parable.
So was fulfilled what was spoken through the prophet:
“I will open my mouth in parables,
I will utter things hidden since the creation of the world (ref. Ps. 78).”

The Nazarenes would have taught in parables.  

The Pharisees, Sadducees, and the Ossaean Essenes (scribes) would focus on the law.

Jesus accounts for himself as the ‘Sower of the Spirit.’  The seed is the Word, meaning the Word of the Spirit, and the teaching accompanying this Word is Jesus’ teaching, emphasizing faith, forgiveness, and love.  Jesus’ teaching interprets the nature of God, accompanied by demonstrations of compassion through healing and counsel.  His ministry is strongly associated with faith, as in Matt. 17.20, “If ye have faith as a grain of mustard seed…”; Matt. 13.31 refers to the kingdom.

The allusion to a tiny seed spreading across the land describes how the spiritual kingdom on Earth begins and grows.  The mustard seed spreads and can yield a mighty bush from its nearly invisible size, which points to Jesus’ ministry.  The expanding heavenly kingdom will invasively spread across the land.  The same can be said of how the spirit develops or works within each individual.  Being an herb, the mustard plant is at first hard to detect; that being so, it suddenly sprouts everywhere, much as we see in those who sow good seeds and experience spiritual growth.

Even though the mustard seed is the humblest in size and structure, what is within gives the seed its impact.  Like a mustard seed, anyone (the smallest) may qualify for the kingdom, even if, at the moment, there seems no hope or they believe their time has run out—anyone who decides to do so may awaken, may get the vision, even amid arduous circumstances.  For this reason, Jesus admonishes us to enter through the narrow gate (guided by the spirit) and beware of the leaven of the Pharisees (legal stumbling blocks).  Each person should abundantly sow the seeds of the kingdom (spirit), and the seed should proliferate within and without.

When Matthew’s scripture was written (AD 40), referring to Matt. 13.35, the readers of that day would be able to leap to Psalm 78, which locates the last sentence in Matthew, “…things hidden since the creation of the world,” but with a slight difference: Ps. 78.2, “I will open my mouth in a parable; I will utter dark (not fully understood) sayings of old.”  The psalmist refers to lessons taught in the past that now have to be repeated.  Matthew further understands that Jesus reveals things not spoken, even from the beginning.

Psalm 78 expresses God’s beneficence to a “rebellious generation” (v. 8), finally ending in v. 72, “So he shepherded them according to the integrity of His heart, and guided them by the skillfulness of His hands.”  Those familiar with scripture could not miss Matthew’s reference to Jesus as he pronounces the current generation as rebellious.  Matthew refers to Jesus as the one who shepherds and then references Jesus’ skillfulness.  Jesus can speak to the ‘sayings of old’ but teaches them within a higher context.  He adds knowledge “hidden since the creation of the world.”

DISCIPLES  of the  WAY

 Many people of these times could intellectually interpret the words within scripture but remain spiritually uncomprehending.  Parable teaching leads us to spiritual comprehension, hopefully yielding nuance to each person’s knowledge and wisdom.

Jesus indicates that a new spiritual order of events must come into being, and the Great Awakening must continue.  Jesus tells us that God abides everywhere.  He is within us; He is without.  Both the Parable of the Mustard Seed and the Parable of the Yeast describe the kingdom of God not as a place but as in every place—God is an active and creative presence. Those who follow the enlightened Path of the Way find this active presence, this creative component, central to their understanding of God’s methods and works.

Jesus also lends himself to the mustard seed, for once it spreads, it is hard to rid the field.  Jesus plants many seeds.  He speaks to the new creation consciousness, or some might describe it as the new kingdom consciousness, and that if one wants to receive the harvest, the seeds Jesus sows begin the process.  The “mysteries” mentioned by Luke and the “things hidden” by Matthew refer to the deepening growth that occurs as the parable understanding develops.  Most scholars recognize that among the final teachings within the Essene priesthood, training involved the study of parable knowledge and wisdom.

As in verse 37 of Matthew 13, “He that soweth the good seed is the Son of Man,” many of us are so familiar with this scripture that we think little about it; yet, Jesus’ statements are far more startling than first observed.  If we embrace this powerful message, it becomes clear that he intended to change the world’s consciousness, not just reform Judaism.  His ministry statements bring enlightenment forward, and every man may participate.  Everyone may sow good seeds, within and without.

Jesus initiates the preparation of this ‘good soil,’ specifically in relation to the disciples.  He then sows the seed, especially when he speaks privately, for the disciples are the first to have this seed sown upon the grounds of their souls.  Reflected in the following verse, 13.38, “the good sons are the children [sons (family)] of the kingdom,” wherein he privately speaks to the disciples as The Parable of the Tares* is explained.  This revelation gives the disciples a unique role.  Yet, it is also true if “the field is the world,” with “the good seed are the sons,” this leaves the calling open to any who choose the kingdom, taking upon themselves this sonship.  Therein, any good soil will grow this good fruit.

*Tares, usually taken in two ways: either the world or worldliness, or perhaps more favored today, specifically a reference to the Pharisees (the enemy), those who follow the law instead of revelation, knowledge, or insight (Mt. 7.6).

Universality is a form of oneness, not only among individuals in what will become the body of Jesus’ followers, but lends itself to the principle of oneness itself, as in, “I in them, and You in me; that they may be made perfect in one, and that the world may know that You have sent me, and have loved them as You have loved me,” John 17.23.  This scripture runs to deep courses, even to sacredness.  Although not a parable, it reflects a style that lends itself to the revelation of “mysteries” and “things hidden.”  What is this oneness Jesus speaks of so often?  What is this absolute unity Jesus shares with the Father, and that he wishes to share with us?  However a person may do so, a person may only come to understand this if they sow good seeds, following the Christed vision and pathway.

As to the disciples, being this good soil, they must also mature and spread new seeds.  For they are first, they are the disciples.  They will become like the mustard plant, moving into every field.  They must become this good fruit that will yield an increasing crop.  A grave responsibility has been imparted.  On a personal level, this part of the private message must have given them pause to consider, just as we may now consider ourselves in the same context.

With these few scriptures, we enter into the real beginning of Jesus’ ministry.  The grassroots, the seed, these preparatory efforts will eventually bring the disciples into the required soul development for such a mission.  Our lives grow like the disciples’: inward, out, and upward.  What we put into life, the seeds, and what we cultivate, nourish, and harvest, give us the daily walk.

By planting a good seed, Messiah Jesus reveals the most practical aspects of the Way. Parables combined with simplicity seem to be the teaching method. He explains cause and effect with accurate yet straightforward examples, giving structure to causal forces; he essentially shows us how to build the mind, the enlightened, godly mind he extols.

     Jesus said: If you bring forth what is within you [spirit], what you bring forth will save you.  If you do not bring forth what is within you, what you do not bring forth will destroy you. (Saying 70), Gospel of Thomas.

gospelofthomas.nazirene.org

God Bless!