Parables in the Gospels

Horne, Charles, and Julius Bewer. The Bible and Its Story: Gospels–Acts, Matthew to Apostles. Vol. 9. New York, NY: Francis R. Niglutsch, 1909.

Background

Definition: A story or saying that illustrates a truth using comparison, hyperbole, or simile. Can be a model, analogy, or example. (Lexham Bible Dictionary)

A story or saying that illustrates a truth using comparison, hyperbole, or simile. Can be a model, analogy, or example.

Story or saying

Illustration

Comparison, hyperbole, simile

Model, analogy, example

Comes from Hebrew מָשָׁ֑ל (mashal) and Greek παραβολή (parabolē).

(מָשָׁ֑ל, mashal; παραβολή, parabolē)

Parable (מָשָׁ֑ל, mashal; παραβολή, parabolē). A

Old Testament Era

Wisdom literature is a genre of ancient literature characterized by an emphasis on teaching its audience the things necessary to attain to virtue and obtain divine favor (LBD)

Biblical wisdom literature (Proverbs, Job, and Ecclesiastes), a subcategory of wisdom literature, is focused on the individual, not the broader national situation (religious or political)

Biblical wisdom literature (Proverbs, Job, and Ecclesiastes) is focused on the individual, not the broader nation

Biblical wisdom literature gives much advice for everyday choices in life.

The basic unit of wisdom-teaching in the book of Proverbs is the short saying, a metaphorical comparison that gives advice in a memorable way (LBD)

The Hebrew word מָשָׁ֑ל (mashal) can refer to a taunt (), a riddle (), an allegory (), or a proverb (). (LBD)

word מָשָׁ֑ל (mashal) can refer to a taunt (), a riddle (), an allegory (), or a proverb ().

A mashal is symbolic speech that teaches a lesson or makes a point. It uses familiar situations, persons, or events to illustrate an unfamiliar or unrecognized truth. For example, in , the Lord’s dealings with Judah are compared to a farmer working the soil. (Andrew Hill, “Non-Proverbial”)

מָשָׁ֑ל (mashal) can refer to a taunt (), a riddle (), an allegory (), or a proverb ().

Parables in the Old Testament instruct in wisdom (), convey predictions (e.g., , ; , , , , ; ), enhance a message (e.g., ) or pronounce judgment (e.g., ; ; ). (LBD)

Parables in the Old Testament instruct in wisdom (), convey predictions (e.g., , ; , , , , ; ), enhance a message (e.g., ) or pronounce judgment (e.g., ; ; ).

Greek rhetoric - parables were used in argumentation to clarify, prove, or cause something to appear livelier. Rabbinic parables explain passages of Scripture, or illustrate an interpretation of a passage already provided. (LBD)

New Testament

A central feature of Jesus’ teaching was His use of extended similes and short stories to express spiritual truths, usually relating to the Kingdom

Over one-third of Jesus’ instruction was done via parables.

Most of the studies on parables focus on Matthew, Mark, and Luke.

The Gospel of John employs metaphors rather than parables. For example, in Jesus equates Himself with a shepherd tending sheep (the Jewish people). In , the author calls this saying a παροιμία (paroimia)—often translated as “figure of speech.” (LBD)

Purpose of parables by Jesus: conceal spiritual truths from unbelievers ()

Matthew 13:10–17 AV

10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Why would Jesus want to conceal spiritual truth?

OT saw only one coming of Christ—two were possible, but not explicitly taught

It was believed that Jesus would establish his Kingdom (Jews took this to be a political kingdom)

In the Gospels, Jesus comes and speaks of his Kingdom, the condition of which, was repentance ()

Matthew 3:2 AV

2 And saying, Repent ye: for the kingdom of heaven is at hand.

The people did not repent because they failed to understand the spiritual requirement for the Kingdom.

The Kingdom was delayed from the human perspective (though always God’s plan) because people failed to repent

Following this rejection of the Kingdom, Christ begins to teach in parables because the people were not ready to learn of additional truths

By the way, the period that ensued following this delay is what we refer to as the Church Age, and this is the mystery Paul referred to, that Gentiles would be welcomed into the program of God through the unique seed of Abraham, which is Christ.

Problems in liberal scholarship

Important terms: liberal and conservative

Historical reliability of the Gospels

Bart Erhman

Jesus Seminary

If the Gospels are found to be unreliable, then the story of Jesus is also unreliable.

Interpretation

History of Interpretation of Parables

Early Church Era

“The allegorical method of interpretation emerged early in the history of the church as a result of the influence of Greek philosophy, and was applied widely to all portions of Scripture as a substitute for a more legitimate, literal reading of the text” (Craig Blomberg, Interpreting the Parables).

The allegorical method of interpretation emerged early in the history of the church as a result of the influence of Greek philosophy, and was applied widely to all portions of Scripture as a substitute for a more legitimate, literal reading of the text.

The early church interpreted Jesus’ parables as allegorical; they assigned meaning to every detail in the parable.

“The allegorical method of interpretation emerged early in the history of the church as a result of the influence of Greek philosophy, and was applied widely to all portions of Scripture as a substitute for a more legitimate, literal reading of the text” (Craig Blomberg, Interpreting the Parables).

Of course, Jesus assigned meanings to certain elements in his parables for the sake of explanation (Example: Parable of the sower, )

Matthew 13:36–43 AV

36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

It’s because of Jesus’ own explanations in passages like that led the theologian Origen to take this allegorical approach.

According to Origin (c. AD 185-254), in the Parable of the Good Samaritan...

The Samaritan represented Christ

The man going to Jericho was Adam

The inn was the church

The wounds the man suffered stood for sin

For St. Augustine (AD 354-430)...

The wounded man stands for Adam

Jerusalem is the heavenly city from which he has fallen

The thieves are the devil who deprives Adam of his immortality

The priest and Levite are the Old Testament Law which could save no one

The Samaritan who binds the man’s wounds is Christ who forgives sin

The inn is the church

The innkeeper is the apostle Paul

Allegory versus Parable

Allegory: everything has a meaning

Parable: there is (at least) one central truth

The allegorical method ignores the realism, clarity, and simplicity of the parables (Blomberg)

Reformation Church Era

Allegorical interpretation of parables was rejected by many scholars (notably, Luther and Calvin, c. 1517), who opted for a more literal approach to interpreting the parables

Adolf Jülicher later (1888-1889) also argued against an allegorical interpretation of the parables stating that a parable teaches a single moral concept.

argued against an allegorical interpretation of the parables stating that a parable teaches a single moral concept. Jülicher believed that a parable was a single metaphor with only one point of reference: the details of a parable should not be pressed for meaning—they only add cultural details to the narrative.

Jülicher believed that a parable was a single metaphor with only one point of reference: the details of a parable should not be pressed for meaning—they only add cultural details to the narrative. (LBD)

His two massive volumes argued at great length that each parable briefly and concisely reflected true-to-life conditions of first-century Palestine, sharply contrasting with the artificiality of most allegories which made sense only when properly decoded (Blomberg).

He was strictly literal—there was no possibility of meaning beyond present day Palestine

Modern Church Era

Craig Blomberg notes that Jesus’ parables are in many ways similar to rabbinic parables, which usually had some allegorical element (Blomberg, Interpreting the Parables).

For example, the father in the parable of the Prodigal Son () represents God and the son who leaves home symbolizes sinners and tax collectors.

For example, the father in the parable of the Prodigal Son () represents God and the son who leaves home symbolizes sinners and tax collectors. Blomberg argues that there are stock metaphors in the Old Testament and in rabbinic literature that are present in Jesus’ parables

Blomberg argues that there are stock metaphors in the Old Testament and in rabbinic literature that are present in Jesus’ parables, and limiting the meaning of details in parables to these standard metaphors prevents excessive allegorizing.

which usually had some allegorical element (Blomberg, Interpreting the Parables, 64).

Problem:

Early Church: strictly allegorical

Reformation Church: strictly literal

Modern Church (Blomberg): limited allegorical

Where do we stand? How literal can we take figurative language?

General rules of interpretation

Grammar: what are the meaning of words, function in the passage?

History: what is the historical background to the text?

Context: what does the passage around our passage teach, etc?

Literal: what is the literal or plain sense of the passage?

Literal versus letteral

Best word: plain sense

Problem: how literal can we take figurative language?

Example: the parable of the seeds

Specific points for interpreting parables (LBD)

Understand the social, historical, and cultural context of the parable. For example, in the parable of the Persistent Widow (), it helps to know that in the first-century widows often experienced significant hardship and oppression.

1. Understand the social, historical, and cultural context of the parable. For example, in the parable of the Persistent Widow (), it helps to know that in the first-century widows often experienced significant hardship and oppression.

Determine the number of points the parable is intended to teach. This may be linked to the number of main characters in the parable (Blomberg, Interpreting the Parables, 174).

Consider to whom the parable is directed. Is the audience being addressed the disciples, the Jewish leaders, or the crowds? The identity of the audience will help indicate the message that the parable was intended to communicate.

Realize that repetition in parables is for the purpose of stressing a major point.

Identify stock symbolism being employed. For example, God is commonly pictured throughout the Bible (and in parables) as a father, king, judge, shepherd, etc.

Note the conclusion of the parable. The last person, deed, or saying often conveys the significance of the parable.

What is the main point the parable is teaching? (Context)

The problem with figurative language

Parables generally begin with the familiar (ie, life in Palestinian villages), then move to the unfamiliar, conveying truth about God and his Kingdom.

Then, parables move back to the familiar again implying consequences for the present (Knowles, “Everyone who Hears”)

Parables also commonly had an element of shock or irony—something unexpected happened

Example: In the parable of the prodigal son, it would have been appalling to the original listeners for a living father to pass on property to his children

Again, parables were intended to conceal spiritual truth to unbelievers (, quote from ) and possibly an element of judgement against those who reject him

Mark 4:10–12 AV

10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.

It is also fair to say that Jesus intended instruct through the parables (Young, The Parables).

Some were clear ()

Some were for the disciples ()

The purpose of the parable varied based on the audience

In-Depth

List of 30 Parables in NT

The Purpose of the Parables: ; ;

• The Purpose of the Parables: ; ;

The Sower: , ; , ; ,

The Weeds: , ;

The Mustard Seed: ; ;

The Leaven: ;

The Two Houses: ;

The Children and the Marketplace: ;

The Man and Two Debtors:

The Persistent Friend:

The Man and the Fig Tree:

The Hidden Treasure:

The Pearl of Great Value:

The Net:

The Tower Builder:

The Warring King:

The Lost Sheep: ;

The Management of Slaves:

The Unforgiving Servant:

The Laborers in the Vineyard:

The Two Sons:

The Tenants: ; ;

The Wedding Feast: ;

The Ten Virgins:

The Talents: ;

The Good Samaritan:

The Rich Fool:

The Barren Fig Tree:

The Wedding Feast:

The Lost Coin:

The Prodigal Son:

The Dishonest Manager:

The Rich Man and Lazarus:

The Persistent Widow:

The Pharisee and the Tax Collector:

Three-point Parables

Characters

Authority figure

Two contrasting subordinates (good and bad or focal and peripheral)

Sub

Blomberg, Craig L. Jesus and the Gospels: An Introduction and Survey. 2nd Edition. Nashville, TN: B&H Academic, 2009.

Blomberg, Craig L. Jesus and the Gospels: An Introduction and Survey. 2nd Edition. Nashville, TN: B&H Academic, 2009.

The Prodigal Son ()

Luke 15:11–32 AV

11 And he said, A certain man had two sons: 12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. 26 And he called one of the servants, and asked what these things meant. 27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry, and would not go in: therefore came his father out, and intreated him. 29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31 And he said unto him, Son, thou art ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

What is the social, historical, and cultural context of the parable?

Matthew, Mark, Luke: Zondervan Illustrated Bible Backgrounds Commentary, Volume 1 The Parable of the Lost Son (15:11–31)

An inheritance was not normally distributed until a father’s death; thus, to ask for it early would be a great insult to the father. It would be like saying, “I wish you were dead.” Upon receiving such a disgraceful request a father would be expected to beat his son or perhaps cut off his inheritance. Ben Sirach warns against giving one’s inheritance while still alive, lest you be left destitute: “For it is better that your children should ask from you than that you should look to the hand of your children.” The appropriate time to distribute it is “in the hour of death” (Sir. 33:20–24). While the Mishnah allowed for a father to legally divide his property before his death, the right to dispose of it did not pass to the heirs until he died. Until that time, the father retained control and did with it as he wished. What is extraordinary here is that the younger son demands and receives the actual property, which he squanders, canceling any further claims to inheritance. The older son receives his inheritance (“he divided his property between them”), but it appropriately remains under the control of the father. Jesus’ readers would have been horrified first that the younger son would ask for the division, but then that he would demand power over it immediately. They would be equally shocked that a father would allow himself to be treated in this way.

Appalling to distribute possessions before death

Lexham Geographic Commentary on the Gospels Metaphors and Analogies of Jesus

In the famous parable of the Prodigal Son, Jesus illustrated the extravagant grace and joy of the Father over a lost “son”. In setting up the story, Jesus mentions three salient points that indicate a potential regional setting for the parable. First, he mentions a “distant country” (chōran makran, χώραν μακράν). The Greek word chōra, χώρα is alternately translated by the NRSV as “country” or “region”. Thus, the chōra need not be hundreds of miles away. Second, he mentions pigs in the fields. The reference to pigs immediately identifies the distant region as Gentile. Third, he mentions “pods” (keration, κεράτιον), normally understood as referring to carob pods. Carob trees are very plentiful in Galilee and adjacent regions, and would have been a very familiar sight to first century Jews.

Location outside of Galilee (pigs and pods) among heathen

How many points is the parable intended to teach?

Father

Sinners may freely seek repentance

God gives forgiveness to all those who seek it

God’s people should extend grace to others

Prodigal son

To whom is the parable directed?

Tax collectors and sinners ()

Older son

Is there repetition in the parable? What point is it emphasizing?

What

Is there stock symbolism being employed?

Father as God

Is it safe to assign significance to the others? Or do we leave the rest to personal experience in this case?

Safe to assign

What is the conclusion of the parable?

God delights in the repentance of prodigals, but he would prefer that they not have to sink so low before coming to their senses.

God cherishes the faithfulness of those who obey his will but does not want them to despise the rebellious who have repented.

God delights in the repentance of prodigals, but he would prefer that they not have to sink so low before coming to their senses. God cherishes the faithfulness of those who obey his will but does not want them to despise the rebellious who have repented. The parable is strikingly open-ended. Did the older brother come in the house and join the festivities? Jesus does not say, and it misreads the parable to attempt to answer the question. The important fact is that the invitation remains for all who hear or read and are willing to respond and rejoice.

The parable is strikingly open-ended. Did the older brother come in the house and join the festivities? Jesus does not say, and it misreads the parable to attempt to answer the question.

The important fact is that the invitation remains for all who hear or read and are willing to respond and rejoice.

Considering Jesus’ audience, he was inviting the tax collectors and the sinners to repentance!

Two Point Parables

The Seed Growing Secretly ()

Mark 4:26–29 AV

26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

What is the social, historical, and cultural context of the parable?

A man scatters seed on the ground (4:26). Jesus again compares the things of God to the everyday world of a farmer in the only parable peculiar to Mark. It reflects a Palestinian perspective. The farmer first sleeps and then rises because the day begins in the evening, not in the morning.

Appalling to distribute possessions before death

A man scatters seed on the ground (4:26). Jesus again compares the things of God to the everyday world of a farmer in the only parable peculiar to Mark. It reflects a Palestinian perspective. The farmer first sleeps and then rises because the day begins in the evening, not in the morning.

Location outside of Galilee (pigs and pods) among heathen

All by itself the soil produces grain (4:28). The seed holds within itself the secret of its growth that follows an appointed order of development that cannot be hurried or skipped. This parable expresses the belief that the growth of plants is the wondrous work of God. His purposes will be fulfilled in his way and his time.

How many points is the parable intended to teach?

Sinners may freely seek repentance

God gives forgiveness to all those who seek it

The one main point of comparison in verses 27–28 teaches merely that as the grain does ripen despite all of the forces working against it, so also God’s kingdom will grow into all he intends for it, despite the uncertainties of human existence which might cast doubt over its staying power.

The one main point of comparison in verses 27–28 teaches merely that as the grain does ripen despite all of the forces working against it, so also God’s kingdom will grow into all he intends for it, despite the uncertainties of human existence which might cast doubt over its staying power. Yet at the same time, as Schweizer points out, the surprising omission of any reference to ploughing, harrowing or cultivating may point to the message that God’s people must wait with a “carefree attitude” for God to act, “without any spiritual maneuvering or misguided efforts.” At the very least, Jesus is teaching that human beings cannot control or predict the growth of the kingdom.

God’s people should extend grace to others

Yet at the same time, as Schweizer points out, the surprising omission of any reference to ploughing, harrowing or cultivating may point to the message that God’s people must wait with a “carefree attitude” for God to act, “without any spiritual maneuvering or misguided efforts.” At the very least, Jesus is teaching that human beings cannot control or predict the growth of the kingdom.

To whom is the parable directed?

Disciples

Tax collectors and sinners ()

Is there repetition in the parable? What point is it emphasizing?

Is there stock symbolism being employed?

Father as God

Is it safe to assign significance to the others? Or do we leave the rest to personal experience in this case?

What is the conclusion of the parable?

(1) the kingdom will continue to grow inexorably, though sometimes almost invisibly

(2) at the end of the age the kingdom will have grown into all its fullness, after which Judgment Day will immediately follow.

(1) the kingdom will continue to grow inexorably, though sometimes almost invisibly, and that (2) at the end of the age the kingdom will have grown into all its fullness, after which Judgment Day will immediately follow.

One Point Parables

One Point Parables

Exercise