33 An ear to hear

Luke 8:4-8
Isaiah 6:8-10
T Scenery of planting seeds

 The text of this morning is a famous "parable of the planting seeds" which Matthew and Mark have; but it is extended to Verse 15, and it seems that we should hear it is including the commentary to the disciples from Jesus. However, it was my intention at the start, but while I read many times this, I was worried how the people who heard this parable have heard this, and I will have divided it into twice after all. I wish that it do not follow that "I see the tree but not see the forest". It is from 8:4-8, this morning.

 It begins, "And when a great multitude were coming together, and those from the various cities were journeying to Him, He spoke by way of a parable." (4). Matthew and Mark say, this place is Sea of Galilee shore, and Jesus spoke this story to people from a ship; but, Luke says, "And when a great multitude were coming together, and those from the various cities", and it seems he says this is an article in the situation at Verse 8:1, "He began going about from one city and village to another". It seems that Jesus enlarged action radius far and wide considerably, but perhaps, it seems that He often came back to the Sea of Galilee shore. Then, it seems that there were the person who came to Jesus from far-off towns and villages, but, the majority of the people would have known that Jesus came back. Most people who heard this "parable of the planting seeds" are the people who heard a story of Jesus many times until now.

 The parable of planting seeds is like this. "The sower went out to sow his seed; and as he sowed, some fell beside the road; and it was trampled under foot, and the birds of the air ate it up. And other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture. And other seed fell among the thorns; and the thorns grew up with it, and choked it out."(5-7) The seed which fell beside the road, the seed which fell on rocky soil, and the seed which fell among the thorns, it can not think in the Japanese agriculture; but the Jewish semination is to throw the seed in the air, and the seed extends around there by the wind. Or, they drill the bag which has put seeds in, and put it on a back of ass, and let it walk at choice. After such seeding, they cover the top with soil. Surely, the crop would be considerably
careless, too.

U In all ages

 Such scenery of planting seeds was not a rare thing for the Jew of the Galilee district. Because it was barley, it seems to become such a careless planting. Because the barley was main farm products of the Galilee district, aiming at the harvest of large quantities, the seeds to sow would be serious quantity. It is about barley that is said for poor persons, "Now when you reap the harvest of your land, you shall not reap to the very corners of your field, neither shall you gather the gleanings of your harvest." (Leviticus 19:9); and it seems to say that the little remainder is a slight thing. It seems the semination of the wheat do after making a furrow properly.

 How would the people take this planting seeds parable, while hearing a story of Jesus? Separate from the people who thought nothing, and remembered a state of the farming simply, it seems that most people heard that the people who are beside the road, on rocky soil and among the thorn are themselves. However, would they think that they were really bad? Perhaps, it is not so. It seems that they have changed their responsibility to the sowed seeds, as the sowed seeds are bad things. I imagine that such seeds were the teaching of Pharisee and Sopher or of people belonging to the genealogy of the false prophet who followed from the days of Old Testament; such prophet were not cut off in this time either. They told the good message of flattering ears for the people, and they were not able to lead the people to God. Therefore, people took the problem of such prophets, as the reason why they became beside the road and rocky soil and the thorn. And another thing, this is my imagination, too; but it is buck-passing between so-called people; it say that though I am a good field, but a thorn has gotten from other place, and it has spoiled a field. Making the road in the field, and mixing stones in it; they are not one's result. After they heard His story, and they said, "Surely, I thought so at that time."; but, in various events and progress of the time, it became no matter. We are the same as the people of any times (for modern us also); and when a problem is asked oneself about, it seems to cause the rejection suddenly.

V An ear to hear

 As for the parenthesis which was inserted as a independent phrase at Verse 8:1-3 (parallel article, Matthew 9:35-38), we've heard that it was inserted at the turning point where a cruising radius of Jesus is enlarged, by Luke and Matthew. This story was told to the people while the remaining time for Jesus gradually decreased; at that time Jesus left the Galilee district and was going toward Jerusalem. Though they have heard the story of Jesus many times and have seen many wonders such as healings of the sick person and have expected that this One is the Messiah, but, their reply which have been invited to the country of God could not have heard. The replies will be different by a person, but, in the example of Zacchaeus that only Luke wrote down, after he was found by Jesus (19:1 -10), he replied, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much."; it will be a good example, I think. Jesus has heard this and delighted and said, "Today salvation has come to this house, because he, too, is a son of Abraham.". As for the Gospel of Jesus, if we have heard it, there, we must know that a reply is demanded. It is not that all must do it like Zacchaeus, but the reply is our confession of faith. Such a reply would not be handed down to Jesus from these people who heard a story. Even though they have thought that "the seed" would be Jesus, they might surely have thought, it would be better that they do not hear it than it is demanded a reply / "responsibility" against what they heard.

 Such posture of them becomes clear soon. It was just before Jesus has left Galilee, there is an article in the Gospel of John that people resisted to Jesus, He said "I am a bread of life. My flesh is true food, and My blood is true drink." (6:48-58), and many disciples left Jesus; but at that time, it seems that the people also left Him. And such thought of the people appeared plainly would be the scene of the cross, isn't it? They fling up a fist and yelled, "Crucify, crucify Him!" (23:21); and sneered Him, "If You are the Son of God, come down from the cross." (Matthew 27:40). Jesus said, "He who has ears to hear, let him hear." (8), and treated them strictly; was not it the challenge to such their consciousness? As for the opportunity that they can reply to Jesus, it is decreasing steadily. And the situation of such people is piled up to modern us, really wonderfully. I am interested. When I am working in the church, I see the scene where the Gospel of Jesus was surely heard; there are often cases, as for the person who has come frequently to a harmless and a happy acquaintance, but, when he has understood the center of the Gospel, he cannot hear than it. It is good to say that he cannot reply. I feel such cases of gradually increasing. Of course, the people who continue asking to the replying do not die out. However, it may be said that such people decrease all over the world. "He who has ears to hear, let him hear."; will not it be right the heart of the Gospel asked us about now? We want to continue having an ear to hear.