Michele Schafer
Synoptic Gospels
February 15, 2000

Critical Review of Lambrecht, Jan. Once More Astonished: The Parables of Jesus. New York: Crossroad, 198l.

Raymond E. Brown writes the foreword for Jan Lambrecht's work, Once More Astonished: the Parables of Jesus. He states that Jesus proclaimed the Kingdom of God in figurative language so as to challenge the minds of people throughout the ages (ix). Parables are not learned answers to the problems of the past, but challenges to us now mid ill tile future (x). Keeping this in mind, Lambrecht's book looks at the parable as a literary form that challenges us to exegesis. Lambrecht provides over fifteen examples of particular parables, in the synoptic gospels, as to have the reader practice the principles of parable interpretation. This exegesis is used to reach a fuller understanding of the parable for daily life. Throughout the book Lambrecht's exegesis practice is based on the two-source theory.

This critique of Jan Lambrecht's work will first summarize the parable with a two-tiered understanding: First, to recognize the tradition between the evangelist who wrote the parables and Jesus. This is important to consider due to the fact that we fail to receive the whole picture of the parable because details and intentions are lost over time. And secondly to urge "the hearer on to the response which is asked of him" (4). Next, it will briefly explore the Sower parable from chapter four of the Gospel of Mark. It will conclude with a statement on the contributions of this particular piece of work.

Overall, Lambrecht wants the reader to be able to gain insight into parables by critically tracing the gospel, in which the parable is found, backward towards Jesus. This leads to exploring the relationship between Jesus and the evangelist who wrote the parable all the while actualizing the parable for contemporary times. In order to tackle that thesis, one must first understand where the parable comes from and its function. Lambrecht highlights four stages of parable development:

1. Jesus narrated parables in concrete circumstances
2. Apostolic preaching of parables which included changes and additions
3. Fixation in writing, parables were written down as a point of reference which no longer allowed for the influence of tradition through them
4. Incorporation into the Gospels, parables now have context within a greater writing ( 12-14).

We must pass back through these stages of development in order to encompass a better understanding of the parable (15).

A parable "may involve something unusual which will attract the attention of the hearer.., The story may seem somewhat of a surprise, it must remain realistic, meaningful and sufficiently plausible so as not to force the hearer to have recourse to an allegorical interpretation" (3). It is told as a past one-time event, which is straight to the point providing a model to imitate (3). Lambrecht uses three other scholarly studies of Julicher, Dodd and Jeremias to help clarify a parable from other literary forms such as allegory, and an exemplary story (5).

Taking into account the authorship of this parable one can derive at a more through conclusion regarding its meaning both in Jesus' time and in our modem age. This is where the heart of the investigation is. The introduction and conclusion (w. 1-2 & 33-34) are considered Mark's due to the similarities used in the framework of his other writings (92). Lambrecht further explains that the vocabulary used is Marcan and the multitudes of people pressing about Jesus points to Mark's style (91). The particular periscope of Mark 4:3-9 "lies on the firm ground of the Jesus Tradition" and there is no reason to doubt the authenticity in the text (102). However, not knowing the identity of the listeners nor the circumstances that the Sower parable was told does make a difference in concluding on the original meaning of the parable (102).

So where does this information leave us in the discussion of the parable of the Sower in Mark chapter four? Lambrecht argues that the parable of the Sower, found in verses 3-9, was a redaction that was inserted into this passage of the gospel. Overall, chapter four of Mark is referring to the kingdom of God. However, Lambrecht argues that if one would take the originally narrated discourse of verses 3-9 there is "nothing to indicate that it was already a parable about the kingdom of God" (103). It is indirectly a parable to call people to a choice or a decision. After the surprise of verse 8 when a shocking yield of thirty and sixty and a hundredfold was produced, people recognized the challenge and choice Jesus was facing them with (104). For "... whoever listens closely enough cannot fail to grasp the message and challenge it contains" (104).

Lambrecht next step is to challenge the reader to remove obstacles (different cultural background, lost of context, and evangelists' interpretation of the original parable) in order to" create the same awareness of a direct, personal message, of the challenge which Jesus intended in the original parable" (16). Once this is done one may see the future, break from the past and make decisions in the present, which allow for a total commitment to Jesus (16).

Lambrecht's work is a useful resource tool for the exegesis of the parables found in the Gospels of Matthew, Luke and Mark. A wide variety of parables are discussed and scholarly arguments are used to clarify and explain. Because several different parables, as well as their introductions and conclusions, are explored many different examples of interpretations and insights are introduced. The close attention to the redaction method of exegesis gives the reader a practical understanding of the adaptations that have occurred in parables over the years. The chapters are divided up clearly into different subtopics, which help the reader to comprehend the content. Raymond Brown describes Once More Astonished: The Parables of Jesus as a "concise, book on the parables that is scholarly, perceptive, and clear" (x). I second his conclusion.