COURSE NOTES
PARABLES OF JESUS
I.INTRODUCTION TO PARABLES
A.DEFINITIONS: What is a parable?
1. The English word"parable"
a. FromWebster's 3rd Intl. Dictionary
(1) comparison, similitude
(2) more specifically, a usually short fictitious story that illustratesa moral attitude or a religious principle
b. Used totranslate Biblical words:
(1) regularly ¹αραβoλη parabole in Greek NT
(2) occasionally -:/ mashal in Hebrew OT
2. The Greek WordΠαραβoλη Parabole
a. Etymology:
from preposition ¹αρα para ‑alongside
and verb βαλλω ballo ‑cast, put
verb¹αραβαλλω paraballo means "crossover" in Acts 20:15, "compare" in Mark 4:30 (TR)
b. From Lexicon(Bauer, Arndt, Gingrich, Danker, 612‑13)
mostgenerally, comparison
(1) type,figure, symbol (Heb 9:9, 11:19)
(2) inteaching of Jesus: parable, illustration
c. Not definedin NT itself
apparently a form familiar to the people
don't misunderstand Matt 13; notthat parables unheard of, but that people surprised when Jesus beginsto concentrate on this form ofspeaking, 13:34
d. Matt 13:35connects Jesus' parables with OT prophecy (Ps 78:2) where LXX hasΠαραβoλη parabole for -:/ mashal
e. WhenSeptuagint translated, Παραβoλη parabole usually used totranslate -:/ mashal
3. The Hebrew Word -:/ Mashal
a. Etymology
from verb -:/ mashal ‑represent, be like (Ps 28:1, 49:12; Isa 46:5)
b. From Lexicon(Brown, Driver, Briggs, 605)
(1) proverbial saying (1 Sam 10:12; Ezk 12:22‑23, 18:2)
(2) by‑word (Deut 28:37; Ps 69:11)
(3) prophetic, figurative discourse (Num 23:7; Isa 14:4; Hab 2:6)
(4) similitude, parable (Ezk 17:2, 24:3)
(5) poem (Num 21:27; Ps 49:4)
(6) sentences of ethical wisdom (Proverbs and Eccl)
[BDB's particular set of categories not entirelysatisfactory; see discussion below under "OT Background"; probsome uses in OT not explicitly called mashal]
4. NT Usage of the WordΠαραβoλη Parabole
occurs 49x, with range of meaning much broader than the specific, narrowEnglish meaning
a. Proverb:only once (Lk 4:23): "Physician, heal yourself," but a common OTmeaning
b. Paradox: alsoonly once (Mk 7:17 and Mt 15:15 parallel): Jesus' teaching on defilement; cp Ezk 18:2; Jesus does useparadoxes elsewhere (e.g., Mt 10:39; Mk 9:35)
c. Illustrationor Paradigm: only in Luke (e.g., 12:16):
Rich Fool;no obvious comparison involved
d. Similitude:frequent (e.g., Mk 4:30): Mustard Seed;
general (everyday) occurrence from which lessondrawn by comparison
e. StoryParable: frequent (e.g., Mt 21:33): Tenant Farmers
specific story from which lesson drawn bycomparison
f. Allegory:frequent (Mt 13:18): Sower; more artificial story, with various features
independently figurative
g. ActedParable: probably a few (though term only used in Heb 9:9, 11:19)
symbolic action
5. Parables as Analogies
Nearlyall the occurrences of parables in the NT can be classified under the headingof "analogy."
B.PARABLES AS ANALOGIES
Makinguse of insights from general literature, John Sider has pointed out in his bookInterpreting the Parables that parables (except perhaps for illustrativeparables, or example stories) function by means of an analogy or comparison.
Ananalogy is a statement of comparison or proportionality, somewhatresembling proportions in mathematics. In mathematical proportions we say that 3 is to 4 (in the same proportion)as 6 is to 8. Alternatively, thismay be stated as 3:4 = 6:8, or 3/4 = 6/8.
Asimple verbal or literary proportion would be
house: person = garage: auto.
Thepoint of comparison here is that the first item in each functions as the usualshelter for the second. Noticethat this proportion can also be manipulated in certain ways and still be true:e.g.
person: house = auto: garage
person: auto = house: garage
butnot:
person: garage = auto: house
SomeTerminology:
| Tenor | | Sider uses the terminology "tenor" (in the context of teaching by analogy) to designate the message which the teacher is intending to convey; |
| Vehicle | | Sider uses the term "vehicle" to designate the medium or picture by which the message/tenor is conveyed; |
| Point of Resemblance | | Sider uses the term "point of resemblance" to indicate each aspect in which the teacher intends (or the audience suspects) that there is an analogy between the message and the picture. |
| Alternative Terminology for Analogies |
| Tenor | Reality Part | Message |
| Vehicle | Picture Part | Medium |
| Point of Resemblance | Tertium Comparationis | Point of Analogy |
Let'slook at some examples:
Psalm23: "The LORD is myshepherd"
Tenoror Message: Telling how Godrelates to me (David), the believer. Using the standard way of showing analogy or proportionality:
God: me
Vehicleor Medium: The picture which Davidchooses to express this relationship, that of a (good) shepherd to his sheep. In standard form:
shepherd: sheep
Noticethat when these two pieces are put together with an equal sign to show theanalogy, it is important that they be put together in the proper order: e.g.,either
God: me = shepherd: sheep (1)
I: God = sheep: shepherd (2)
Orderslike:
God: me = sheep: shepherd
arewrong, because we are not shepherding God, he is shepherding us!
Orderslike:
God: shepherd = I: sheep
areOK as a true analogy (the same as given in (1) and (2) above), but it mixes thetenor and vehicle, and we don't want to do that in order to avoid confusion.
Tocontinue in the psalm, David now begins to "unpack" the briefstatement of analogy by noting points of resemblance between God as ourshepherd and we as his sheep:
"Ishall not want"
God: me = sheep: shepherd
withthe point of resemblance or analogy that I lack nothing just as the sheep of agood shepherd lack nothing. UsingSider's notation: with respect tohaving all needs provided.
So:
TENOR VEHICLE
God: me = sheep:shepherd
with respect to having all needs provided
POINT OF RESEMBLANCE
Let'stry some of the other verses of Psalm 23 to see how this works.
Anotherexample: Mal 1:6:
"A son honors his father, and a servant hismaster. Then if I am a father,where is My honor? And if I am amaster, where is My respect?" says the LORD of Hosts to you, O priests whodespise My name....
Howmany vehicles are given here? Dothey have the same tenor? What isit?
C.THE OLD TESTAMENT BACKGROUND
Having looked at usage of -:/ mashal in OT and¹αραβoλη parabole in NT, we now strikeout on our own to locate the same or similar material in OT, whether or notterm mashal used
[Some of this material based on article"Parable" in Encyclopaedia Judaica 13:72‑73 ]
1. Proverb: skip this categorybecause these are fairly rare in Jesus' ministry and somewhat removed from our concern in this course; they are commonin OT Book of Proverbs
2. Paradox: fairly frequent inJesus' ministry (tho only once called "parable"), but also skip asremote from our concern. These arecommon in Book of Proverbs
3. Illustration: not mentioned inEJarticle and apparently not so widely recognized, tho clearly present in NT;probably finds background in illustrative examples in Wisdom Literature(Prov 1:11‑19; 7:6‑23; 24:30‑34; 31:10‑31; Eccl 9:13‑16),possibly in case‑law approach of Pentateuch (specific cases to illustrategeneral legal principles, e.g., Ex 21‑22).
4. Fable: apparently not used byJesus, but occasionally in OT (Judg 9:8‑15; 2 Kings 14:9‑10) andfrequently by rabbis.
5. Riddle: "kind of parablewhose point is deliberately obscured so that greater perception is needed tointerpret it" (see Judg 14:14,18); word for riddle %$*% hiydah is closely connectedwith -:/ mashal in Prov 1:6; Ezk 17:2;Ps 78:2; parable‑riddles in Prov 30:15‑16,18‑31.
6. Similitude: also frequent inOT (Ps 1:3‑4; Isa 1:2b‑3,5‑6; Jer 24:1‑10; Hos 7:11‑12;Joel 3:13).
7. Story Parable (* indicatesinterpretation given).
*a. Poor Man'sLamb (2 Sam 12:1‑4)
*b. Widow'sSurviving Son (2 Sam 14:5b‑7)
*c. EscapedPrisoner (1 Kings 20:39‑40)
*d.Disappointing Vineyard (Isa 5:1‑6)
e.Farmer's Skill (Isa 28:24‑29) [almost riddle]
8. Allegory: esecially common inEzekiel, Zechariah.
a. Ezekiel
(1) Eagles and Vine (17:3‑10)
(2) Lament of Lioness (19:2‑9)
(3) Transplanted Vine (19:10‑14)
(4) Harlot Sisters (23:2‑21)
(5) Cooking Pot (24:3‑5)
b. Zechariah
(1) Horsemen (1:8‑11)
(2) Horns and Craftsmen (1:18‑21)
(3) Man with Measuring Line (2:1‑5)
(4) Joshua and Satan (3:1‑5)
(5) Branch (3:8‑10)
(6) Lampstand andOlive Trees (4:1‑14)
(7) Flying Scroll (5:1‑4)
(8) Ephah and Woman (5:5‑11)
(9) Chariots (6:1‑8)
(10) Crowns (6:9‑15)
c. DreamsInterpreted Allegorically
(1) Joseph's dreams (Gen 37:6‑11)
(2) Dreams of Pharaoh's servants (Gen 40:9‑13,16‑19)
(3) Dreams in Daniel 2,7,8
9. Acted Parables
a. Ahijah ripscloak (1 Kings 11:29)
b. Bow andarrows (2 Kings 13:15‑19)
c. Isaiah goesnaked (Isa 20:2‑6)
d. Jeremiahsmashes jar (Jer 19:1‑13)
e. Ezekiel'ssticks (Ezk 37:15‑23)
f. Hosea andwife (Hos 1‑3)
g. Jonah andgourd (Jon 4:6‑11)
10. Some Observations from OTParables
a. May take theform of realistic story (7c)
or be verycontrived, symbolic story (8a1)
b. Realisticstory need not be historical (7a,b,c)
c.Interpretation may be given (Ezk 37:11) or not (7e),
obvious (9c)or obscure (8b8)
d.Interpretation may be simple and natural (7d),
or peculiarand complex (8a1)
e. Parable maybe spoken (7,8) or acted (9)
f. Purpose ofparable may be to picture truth vividly,
or to sneakby hearer's moral defenses
D.RABBINIC PARABLES
1. The Rabbinic Literature
oral tradition of Pharisees as later written down
Mishnah c 200 AD
Jerusalem Talmud c 425 AD
Babylonian Talmud c 550 AD
Midrashim:
Tannaitic from 2nd cen AD
Midrash Rabbah from 6th to 11th cen AD
MAJORRABBIS & RABBINIC LITERATURE
100BC
Hillel/Shammai |
0 | \
Johanan b. Zakkai | \
100 AD Akiba | \
| | \
200 AD Judah the Prince MISHNAH | \
/ \ | TAN.MIDRASHIM
300 AD \ / \ | |
\ / \ | |
400 AD \ / \ | |
JERUS. TALMUD \ | |
500 AD \ | |
BAB. TALMUD |
600 AD MID.RABBAH
2.Examples of Rabbinic Parables
#1 from Hillel, pre‑Xnperiod, tho preserved in late source
#3 Joh. b. Zakkai, c70‑100,medium source
#10 Tarphon, c100‑130,earliest source
[beginsample Rabbinic parables; outline numbering interrupted; J and number inparentheses indicates item number in PhD dissertation by Robert M.Johnston (see course bibliography)]
1.Cleaner of Kings' Statues (J280)
Hillel the Elder, pre‑tann, Lev R34:3
.. . THE MERCIFUL MAN DOETH GOOD TOHIS OWN SOUL (Pr 11:17). Thisapplies to Hillel the Elder who once, when he concluded his studies with hisdisciples, walked along with them. His disciples asked him: Master, whither are you bound? He said: To perform a religious duty. They said: Whatis this religious duty? He said tothem: To wash in the bath‑house. They said: Is this a religious duty? He said: Yes. If the statues of kings, which areerected in theaters and circuses, are scoured and washed by the man who isappointed to look after them, and who thereby obtains his maintenance throughthem ‑‑ nay more, he is exalted in the company of the great of thekingdom ‑‑ how much more I, who have been created in the Image andLikeness; as it is written, FOR IN THE IMAGE OF GOD MADE HE MAN (Gen 9:6).
2.Dog Named for Father (J174)
Gamaliel II, 2nd gen, B Aboda Zara 54b
Aphilosopher asked R Gamaliel: Itis written in your Torah: FOR THELORD THY GOD IS A DEVOURING FIRE, A JEALOUS GOD (Dt 4:24). But why is He so jealous of itsworshippers, rather than of the idol itself? He said: I willparable to you a parable. Untowhat is the matter like? It islike a king of flesh and blood who had a son, and the son reared a dog to whichhe attached his father's name, so that whenever he took an oath heexclaimed: By the life of thisdog, my father! When the kingheard of it, with whom is he angry ‑‑ his son or the dog? Surely he is angry with his son!
3.Wise and Foolish Guests (J149)
Johanan b Zakkai, 1st gen, B Shabbath153a
Welearnt elsewhere, R Eliezer said: Repent one day before your death [cf Sirach 5:7]. His disciples asked him: Does one know on what day he willdie? He said: Then all the more reason that he repenttoday, lest he die tomorrow, and thus his whole life is spent in repentance. And Solomon too said in hiswisdom: LET THY GARMENTS BE ALWAYSWHITE; AND LET NOT THY HEAD LACK OINTMENT (Eccl 9:8). R Johanan b Zakkaisaid: A parable. It is like a king who summoned hisservants to a banquet without appointing a time. The wise ones adorned themselves and sat at the door of thepalace; they said: Is anythinglacking in a royal palace? Thefools went about their work, saying: Can there be a banquet without preparations? Suddenly the king desired the presence of his servants. The wise entered adorned, while thefools entered soiled. The kingrejoiced at the wise but was wroth with the fools. He said: Thosewho adorned themselves for the banquet, let them sit, eat and drink. But those who did not adorn themselvesfor the banquet, let them stand and watch. R Meir's son‑in‑law said in R Meir's name: Then they too would merely look on,being in attendance. But both sit,the former eating and the latter hungering, the former drinking and the latterthirsting, for it is said: THEREFORE THUS SAITH THE LORD GOD: BEHOLD, MY SERVANTS SHALL EAT, BUT YE SHALL BE HUNGRY; BEHOLD, MYSERVANTS SHALL DRINK, BUT YE SHALL BE THIRSTY; BEHOLD, MY SERVANTS SHALLREJOICE, BUT YE SHALL BE ASHAMED; BEHOLD, MY SERVANTS SHALL SING FOR JOY OFHEART, BUT YE SHALL CRY FOR SORROW OF HEART (Isa 65:13ff).
4.Vestibule (J116)
Jacob b Korshai, 4th gen, M Aboth 4:16
RJacob said: This world is like avestibule before the world to come. Prepare thyself in the vestibule that thou mayest enter into thebanqueting hall (triclinium).
5.Beneficent King (J25)
Anonymous, ?, Mek Bachodesh 5:2ff
IAM THE LORD THY GOD (Ex 20:2). Whywere the Ten Commandments not said at the beginning of the Torah?
They parable a parable. Unto what is the matter like? It is like a king who entered aprovince and said to the people: May I be your king? But thepeople said to him: Have you doneanything good for us that you should rule over us? He built the city wall for them, hebrought in the water supply for them, and he fought their battles. Then he said to them: May I be your king? And they said to him: Yes, yes!
Likewise, God. He brought the Israelites out of Egypt,divided the sea for them, sent down the manna for them, brought up the well forthem, brought the quails for them. He fought for them the battle with Amalek. Then He said to them: I am to be your king. Andthey said to Him: Yes, yes!
6.Skillful Vineyard Worker (not in J)
J Ber 2:5
Aking had a vineyard for which he engaged many laborers, one of whom wasespecially apt and skillful. Whatdid the king do? He took thislaborer from his work, and walked through the garden conversing with him. When the laborers came for their hirein the evening, the skillful laborer also appeared among them and received afull day's wages from the king. The other laborers were angry at this and said, "We have toiled thewhole day, while this man has worked but two hours; why does the king give himthe full hire, even as to us?" The king said to them, "Why are you angry? Through his skill he has done more inthe two hours than you have all day."
7.Eater of Ripe Grapes (J118)
Jose b Judah, 5th gen, M Aboth 4:20
RJose b Judah of Kefar ha‑Babli said: He that learns from the young, unto what is he like? He is like one that eats unripe grapesand drinks wine from his winepress. And he that learns from the aged, unto what is he like? He is like one that eats ripe grapesand drinks old wine.
8.New and Old Wine Jars (also J118)
Judah ha-Nasi, 5th gen, M Aboth 4:20
Rabbisaid: Look not on the jar but onwhat is in it: there may be a new jar that is full of old wine and an old onein which is not even new wine.
9.Fox and Fishes (J148)
Akiba, 3rd gen, B Berakoth 61b
OurRabbis taught: Once the wickedGovernment issued a decree forbidding the Jews to study and practice theTorah. Pappus b Judah came andfound R Akiba publicly bringing gatherings together and occupying himselfwith the Torah. He said to him: Akiba, are you not afraid of theGovernment?
He said to him: I will parable to thee a parable. Unto what is the matter like? It is like a fox who was walkingalongside a river, and he saw fishes going in swarms from one place toanother. He said to them: Would you like to come on to the dryland so that you and I can live together in the way that my ancestors livedwith your ancestors? They said tohim: Art thou the one they callthe cleverest of the animals? Thouart not clever but foolish. If weare afraid in the element in which we live, how much more in the element inwhich we would die!
Soit is with us. If such is ourcondition when we sit and study the Torah, of which it is written, FOR THAT ISTHY LIFE AND THE LENGTH OF THY DAYS (Dt 30:20), if we go and neglect it howmuch worse off we shall be.
10.Short Day (not in J)
Tarfon, 3rd gen, M Aboth 2:15
Theday is short, and the work is great, and the laborers are sluggish, and thereward is much, and the Master of the house is urgent.
11.Clean and Dirty Garments (not in J)
Anonymous, ?, B Shab 152b
OurRabbis taught: "and the spirit return to God who gave it": Render it back to him as He gave it tothee, i.e, in purity, so do thou return it in purity. Parable of a king who distributed regal garments among hisslaves. The wise among them foldedand stored them in a box. Thefoolish among them did their work in them. After a time the king demanded the garments back. The wise returned them in a cleancondition; the foolish returned them in a filthy condition. The king was pleased with the wiseslaves and angry with the foolish. Concerning the former, he ordered that they restore the garments to thetreasury and go to their houses in peace. As for the foolish slaves, he ordered that they give the garments to thewasher and they be imprisoned. Sothe Holy One, blessed be He, says with regard to the righteous .... Concerningthe wicked He says ....
12.Exaggerated Praise (not in J)
Hanina, dc 250?, B Ber 33b
Acertain reader went down in the presence of R. Hanina and said, "O God,the great, mighty, terrible, majestic, powerful, awful, strong, fearless, sureand honored." He waited untilhe had finished, and when he had finished he said to him, "Have youconcluded all the praise of your Master? Why do we want all this? Even with these three that we do say [great, mighty, and terrible], hadnot Moses our Master mentioned them in the Law and had not the men of the GreatSynagogue come and inserted them in the Tefillah, we should not have been ableto mention them, and you say all these and still go on! It is as if an earthly king had amillion denarii of gold, and someone praised him as possessing silverones. Would it not be an insult tohim?"
13.Potter Testing Vessels; Weak and Strong Cows (not in J)
Jonathan, ?, Gen R 32:3
Thepotter does not test cracked vessels, for he need only knock upon them once andthey break; but if he test sound vessels, he can knock upon them manytimes without their breaking. Similarly the Holy One, blessed be He, does not try the wicked but therighteous; as it is said, "The Lord trieth the righteous" (Ps 11:5)and it is written, "God did test Abraham" (Gen 22:1). Parable of a householder who hadtwo cows, one strong and the other weak. Upon which of them does he place the yoke? Surely upon the strong. In the same manner God tests the righteous.
14.Travellers and Lamps (not in J)
Anonymous, ?, Ex R 36:3
Thewords of the Torah give light to a man when he occupies himself with them, andwhosoever does not occupy himself with them and is ignorant of themstumbles. Parable of a person whois standing in darkness. When hestarts out to walk he meets with a stone and stumbles over it; he meets with adrain and falls into it, striking his face against the ground. Why does he do this? Because he has no lamp in hishand. Such is the ignoramus whodoes not possess words of Torah. He meets with transgressions and stumbles anddies.... They, on the other hand,who occupy themselves with Torah have light everywhere. Parable of a person who is standing indarkness but has a lamp in his hand. He sees a stone but does not stumble over it. He sees a drain but does not fall into it....
15.King and Orchard Tower (not in J)
Jannai, ?, Ex R 2:2
AlthoughGod is in the heavens, His eyes behold and search the sons of man. Parable of a king who had anorchard. He built in it a hightower, and commanded that workmen should be appointed to work in theorchard. They who work faithfullyshall receive full payment, and they who are slack shall be penalized.
16.King's Unfulfilled Promises (not in J)
Tanhuma, 3rd cen, Lev R 26:1
Ahuman king once entered a city and all the inhabitants came out to applaudhim. Their acclamation pleased himso much that he said to them: "Tomorrow I will erect various kinds ofbaths for you, Tomorrow I will provide you with a water-conduit." He went away to sleep, but never roseagain. Where is he or hispromise? But with the Holy One,blessed be He, it is otherwise; because He is a God who lives and reignsforever.
17.Small Key (not in J)
J Taan 65d
TheHoly One, blessed be He, attached His great name to Israel. It may be likenedto a king who had a key to a small chest. Said the king, "If I leave it as it is, it will be lost. Behold, I will make a chain for it, sothat if it should go astray, the chain will indicate where it is." Similarly said the Holy One, blessed beHe, "If I leave the Israelites as they are, they will be swallowed upamong the nations. I willtherefore attach my great name to them, so that they shall live."
18.Guarded Orchard (not in J)
Ashi, d 427, B Yeb 21a
[Onbuilding a hedge about Torah] To what is the matter like? To a man who is guarding anorchard. If he guards it from theoutside, the whole of it is protected; if he guards it from within, what is infront of him is protected and what is behind him is unprotected.
19.Foolish Shipmate (J271)
Simeon b Yohai, 4th gen, Lev R 4:6
Itis said, SHALL ONE MAN SIN, AND WILT THOU BE WROTH WITH ALL THE CONGREGATION?(Num 16:22).
R Simeon b Yohai taught: A parable. It is like men who were sitting in a ship. One took a borer and began boringbeneath his own place. His fellowtravellers said to him: What areyou doing? He said to them: What does that matter to you, am I notboring under my own place? Theysaid: Because the water will comeup and flood the ship for us all.
Even so did Job say: AND BE IT INDEED THAT I HAVE ERRED,MINE ERROR REMAINETH WITH MYSELF (Job 19:4), and his friends said: HE ADDS TRANSGRESSION UNTO HIS SIN, HEEXTENDS IT AMONG US. [They said tohim:] You extend your sins amongus.
20.Shorn and Unshorn Lambs (not in J)
School of Ishmael, 2nd cen, B Git 7a
Whoevershears off part of his possessions and devotes it to charity is delivered fromthe penalty of Gihinnom. Parable of two lambs which are passing through thewater, one shorn and the other unshorn. The lamb which is shorn passed over safely, but the unshorn didnot.
21.Lame and Blind Caretakers (J170)
Judah ha‑Nasi, 5th gen, BSanhedrin 91a
Antoninussaid to Rabbi: The body and thesoul can both free themselves from judgment. Thus the body can plead: The soul has sinned, (the proof being that) from the day itleft me I lie like a dumb stone in the grave. And the soul can say: The body has sinned, (the proof being that) from the day I departed fromit I fly about in the air like a bird.
He said: I will parableto thee a parable. Unto what isthe matter like? It is like a kingof flesh and blood who had a beautiful orchard (pardes) which containedsplendid figs. And he placed in ittwo keepers, one lame and the other blind. The lame man said to the blind: I see beautiful figs in the orchard. Come and take me upon thy shoulder,that we may procure and eat them. So the lame man bestrode the blind, procured and ate them. Some time after, the owner of theorchard came and said to them: Where are those beautiful figs? The lame man replied: HaveI then feet to walk with? Theblind man replied: Have I theneyes to see with? What did hedo? He placed the lame upon theblind and judged them both together as one. Also will the Holy One, blessed be He, bring the soul, replaceit in the body, and judge them together, as it is written: HE SHALL CALL TO THE HEAVENS FROMABOVE, AND TO THE EARTH, THAT HE MAY JUDGE HIS PEOPLE (Ps 50:4). HE SHALL CALL TO THE HEAVENS FROM ABOVE‑‑ this refers to the soul; AND TO THE EARTH, THAT HE MAY JUDGE HISPEOPLE ‑‑ to the body.
22.Lamp Removed (J151)
Anonymous, ?, B Sukkah 29a
OurRabbis taught: When the sun is ineclipse, it is a bad omen for the whole world.
A parable. Unto what is the matter like? It is like a man who made a banquet for his servants and putup for them a lamp. When he becamewroth with them he said to his servant: Take away the lamp from them, and let them sit in the dark.
23.Banquet Seats (not in J)
Reuben, ?, Eccl R 3:9
Thematter may be likened to a king who arranged a banquet and invited guests toit. The king issued a decree,saying, "Each guest must bring that on which he will recline." Some brought carpets, others broughtmattresses or bolsters or cushions or stools, while others brought logs ofwood or stones. The king observedwhat they had done and said, "Let each man sit on what hebrought." They who had to siton wood or stone murmured against the king and said, "Is that honorable toa king that we, his guests, should be seated on wood and stone?" When the king heard this, he said tothem, "Not enough that you have disgraced with your stone and wood thepalace which was erected for me at great cost, but you dare to invent acomplaint against me. The lack ofrespect paid to you is the consequence of your own action." Similarly in the Hereafter the wickedwill be sentenced to Gehinnom and will murmur against the Holy One....
[endsample Rabbinic parables; return to outline numbering]
I.Introduction to Parables
C.Rabbinic Parables
3.Relation of Rabbinic Parables to Parables of Jesus
a. Four Possibilities
(1)Jesus borrowed from Rabbis
but all rabbinic sources later than NT; only have record of one pre‑Xnrabbinic parable
(2) Rabbis borrowed from Jesus
not impossible, tho bad feeling among Jews re/ Xy, esp. after 70 and 135AD, makes this less likely;
yet a clear example of one of Aesop's fables in Rabb lit shows they notadverse to borrowing;
anyway,far more parables in Rabb lit than in NT, and NT implies parables not unheardof in Jesus' time, so probably didn't borrow from Jesus
(3)Both totally independent
possible, but unlikely in view of similarities
(4) Both dependent on anothersource or sources
suggest this most likely, with sources being:
(a)use of stock comparisons from OT
(b)same culture
b. Some Stock Comparisons inRabbinic and NT Parables
[many more such comparisons exist; this is just a hint of material here]
(1)God as king: rabbinic parables ##1,2,3,5,6,11,12,15,(16),17,21,22,23;
Mt 18:21‑25; 22:1‑14; (Lk 14:31‑33); Lk 19:11‑27
Definite OT background; corresponding to this ismankind or Israel as citizen/subject; similar ideas: God as master, man asslave; shepherd/sheep; husband/wife; father/son; gardener/plant;potter/pot
(2)Age to Come as banquet: 3,4,(22),23
Mt 22:1‑14; Lk 12:37; 14:15‑24
Less OT background: Isa 25:6; Ps 23:5-6; 22:25-26
(3)Man's Life as a day: 6,10; Mt 20:1‑16; Jn 9:4?
OT background: Job 14:6; Ps 90:6?
(4)Lifestyle as clothing: 3,4,11,(23); Mt 22:1‑14
OT background: Isa64:6; Zech 3:1‑7
c. Introductory Formulae withParables
(1)"To what may this be compared?": 5,7,18,21,22
(2)"A parable about such and such": 11,(12),13b,15,20
(3) "Like such andsuch" ("It may be likened to..."): 4,(12),(17),18,19,(23)
(4)But many have no such formula: 1,2,3,6,8,10,13a,14,16
4.Some Hermeneutical Observations
a. Parables vary considerably incomplexity. In some only one basicidea is involved in the comparison. In others the analogy is more detailed. This latter case holds especially forallegories or for parables where there is a natural fit between the story andits interpretation. Where nointerpretation is given, the structure of the parable should be studied to seehow detailed the fit between story and meaning is likely to be. Probably Jesus' parables (like OTproverbs) trail off at edges to stimulate thought.
b. As oral teaching devices ofexperienced instructors, the parables of Jesus and the rabbis are not likely towaste words. Presumably all wordswill have significance either for making the story vivid or for indicating itsmeaning.
c. The parables of Jesus and therabbis regularly make use of stock similes, most of which have a background inthe OT. Elements of a parableshould thus be checked against the OT for figurative use there.
d. These parables likewise usefeatures of everyday life familiar to the original hearers. As we now live in a very differentculture, we will need to study the cultural elements to aid in interpretingthem. Bailey, Keener, Jeremias andStrack‑Billerbeck are helpful here.
e. The formula "A is likeB" which often introduces a parable is ambiguous. Sometimes it compares A with B;sometimes it compares A with the whole parable (e.g., 12, 18, 19, 22, 23).
E.THE PURPOSE OF N.T. PARABLES
1. According to Matthew 13 andParallels (Mt 13:10‑17,34‑35; Mk 4:10‑12,33‑34;
Lk8:10,18)
a. Verses 10‑17
contrast YOU (disciples): granted toknow; have => given more
blessed: seeing do see; many prophets & righteous desired to see
THEM(outside): not granted, don't have => taken away
(not blessed): seeing do not see; fulfill Isa 6:9‑10 (note contexthere of hardening
judgment)
basically a case ofrighteous (saved) vs. wicked (unsaved), w/ blessing for former and hardeningfor latter (must be understood in light of Jesus' whole ministry; note Jesus'warning in Mt 11:20‑24 and 12:38‑42; note also Paul's remarks inRom 11:7,11,22)
b. Verses 34‑35
Jesus not speaking w/o parable so that Ps 78:2might be fulfilled; note context of whole psalm: Israel's continued rebellion,God's faithfulness
[also a hint here of a 2nd purpose; will followup below]
c. Summary
PURPOSE1: Toteach those willing to obey while mystifying those in opposition.
2. Other Purposes
a. Matthew 13is not the first time Jesus uses parables (note IIA on parable locations); anumber given before this point in His ministry; presumably, then, parables haveother purposes besides the one listed above.
b. Taking ahint from OT usage, Purpose 1, above, would be analogous to that of riddles.
c. The first 3story‑parables (B7a,b,c in outline) suggest another:
PURPOSE2: Toslip by hearer's defense mechanism so he will commit himself to a principlebefore he realizes it will be usedagainst him.
examples of this in NT parables:
Mt 21:40‑41: Vineyard Workers
Lk 7:42‑43: Two Debtors
Lk 15:4: Lost Sheep
this is important and pervasive feature in parables; possibly it isrelated to Mt 13:35 (since Ps 78:4,6 speaks of telling it to children); cp alsoSong of Moses, Deut 31:16‑21
d. Yet whenmeaning of parable is obvious or explained, then neither of above purposesapplicable. This is case with manyof Jesus' parables. Suggest twoother purposes in such cases:
PURPOSE3: Toteach a truth vividly
e.g.,Mt 3:10: Axe at roots; 5:13: Salt of earth
PURPOSE4: Toargue by means of analogy
e.g.,Mt 5:25‑26: Opponent at law; 7:9‑12: Son asking bread
F.SUMMARY
1. "Parable"is a broader term or category in OT and NT usage than in English literature orcommon usage today. The commonfeature in nearly all biblical examples appears to be analogy.
2. Evenremoving "proverb" and "paradox" from consideration,"parable" still includes the illustrative story, which does not fitthe description "an earthly story with a heavenly meaning."
3. Theliberal claim C that Jesus did not useallegorical parables C does not fit the NTdata; it is most unlikely in view of rabbinic and OT practice (see Boucher inbibliography).
4. Tointerpret Jesus' parables correctly, we will need to consider:
a. The nature of the analogy involved.
b. Grammatical exegesis of the Greek text;
c. Context in the Gospels, incl. parallelpassages;
d. Allusions to OT figurative usage;
e. Culture of the period.
II.EXEGESIS OF PARABLES
A.LIST & CATEGORIZATION OF NEW TESTAMENT PARABLES
No complete agreement; we suggest the followinglist:
1.CHRISTOLOGICAL PARABLES
Strong Man Defeated Mt12:29; Mk 3:27; Lk 11:21-22
Rejected Stone Mt21:42-44
Door of the Sheep Jn10:1-9
Good Shepherd Jn10:1-5, 11-16
Father the Vinedresser Jn15:1-2
2.PARABLES OF LOST & FOUND
Lost Sheep Mt18:12-14; Lk 15:3-7
Lost Coin Lk15:8-10
Lost Son Lk15:11-32
3.PARABLES OF FORGIVENESS & MERCY
Unmerciful Servant Mt18:21-35
Day Laborers Mt20:1-6
Two Debtors Lk7:36-50
Unprofitable Servants Lk17:7-10
4.PARABLES ON PRAYER
Son Asking Bread Mt7:9-12; Lk 11:11-13
Friend at Midnight Lk11:5-8
Unjust Judge Lk18:1-8
5.PARABLES OF TRANSFORMATION
New Patch Mt 9:16; Mk2:21; Lk 5:36
New Wine Mt 9:17; Mk2:22; Lk 5:37-39
6.PARABLES OF STEWARDSHIP
Lamp & Bushel Mt5:15; Mk 4:21; Lk 8:16; 11:33
Crooked Business Manager Lk16:1-9
Unfaithful Upper Servant Mt24:45-51; Lk 12:42-46
Talents Mt25:14-30
Pounds Lk19:11-27
Day Laborers Mt20:1-16
Vineyard Workers Mt21:33-46; Mk 12:1-12; Lk 20:9-19
7.PARABLES OF INVITATION & REJECTION
Children in Market Place Mt11:16-19
Two Sons Mt21:28-32
The Great Supper Lk14:15-24
Marriage of the King'sSon Mt 22:1-14
8.PARABLES OF THE SECOND COMING
Vultures & Carcass Mt24:28; Lk 17:37
Fig Tree Heralds Summer Mt24:32-33; Mk 13:28-29; Lk 21:29-31
Householder & Thief Mt24:42-44; Lk 12:39
Porter Mk13:34-36
Waiting Servants Lk12:35-38
Wise & FoolishVirgins Mt25:1-13
9.PARABLES OF WARNING & JUDGMENT
Axe at Roots Mt3:10
Fan in Hand Mt3:12
Tasteless Salt Mt5:13; Mk 9:50; Lk 14:34-35
Fire, Salt & Peace Mk9:49-50
Settle out of Court Mt5:25-26; Lk 12:57-59
Eye Light of Body Mt6:22-23; Lk 11:34-35
Blind Leading Blind Mk4:24; Lk 6:39
Speck & Log Mt7:3-5; Lk 7:41-42
Wise & FoolishBuilders Mt7:24-27; Lk 6:47-49
Empty House Mt12:43-45; Lk 11:24-26
Every Plant not Planted Mt15:13
Barren Fig Tree Lk13:6-9
Tower Builder Lk14:28-30
King at War Lk14:31-33
Wicked Tenants Mt21:33-45; Mk 12:1-12; Lk 20:9-19
Sheep & Goats Mt25:31-46
10.PARABLES OF THE KINGDOM
Sower Mt13:3-8; Mk 4:4-8; Lk 8:5-8
Tares Mt13:24-30
Seed Growing Secretly Mk4:26-29
Mustard Seed Mt13:31-32; Mk 4:30-32; Lk 13:18-19
Leaven Mt13:33; Lk 13:20-21
Hidden Treasure Mt13:44
Pearl Mt13:45-46
Dragnet Mt13:47-50
New & Old Treasures Mt13:52
11.ILLUSTRATIVE PARABLES
Good Samaritan Lk10:30-37
Rich Fool Lk12:16-21
Lowest Seats Lk14:7-11
Dinner Invitations Lk14:12-14
Rich Man & Lazarus Lk16:19-31
Pharisee & TaxCollector Lk18:9-14
12.ACTED PARABLES
Cursing the Fig Tree Mt21:18-22; Mk 11:12-14, 20-24
Cleansing the Temple Jn2:13-22; Mt 21:12-17;
Mk 11:15-19; Lk 19:45-48
Jesus at 12 in Temple Lk2:41-50
Jesus' Baptism Mt3:13-17; Mk 1:9-11; Lk 3:21-22; Jn 1:29-34
Healing on Sabbath e.g.,Mk 3:1-6
Use of Clay in Healing Jn9:1-7
Writing on Ground Jn7:53-8:11
Triumphal Entry Mt21:1-11; Mk 11:1-11; Lk 19:29-40; Jn 12:12-19
Anointing Jesus Mt26:6-13; Mk 14:3-9; Jn 12:1-8
Foot-Washing Jn13:1-11
Ofthese headings, 11 and 12 are different subgenres, the rest are topicalcategories
Wewill discuss categories 2, 3, 6, 7, 8, 10, 11 and 12 in this course.
B.PARABLES OF LOST AND FOUND
1. The Lost Sheep and the LostCoin (Lk 15:1‑10)
a. Occasion (1‑2)
tax‑collectors,sinners attracted to Jesus
Phariseescomplain he receives & even eats with them
these parables(plus Lost Son) constitute Jesus' answer
b. Story ofLost Sheep (4‑6)
man has 100sheep, loses 1, searches until he finds it;
carries it back, callsfriends to rejoice
c. Interpretation of Lost Sheep
shepherd = God or Jesus?
yes and no; note v 4: "what man of you?"
significanceof "until he finds"?
story: shepherd does not give up easily
interpretation: can't mean universalism; might relate to election
"99righteous"? angels? men already saved? ironic of Pharisees?
prob last of these, in view of Lost Son
probably aparable‑story where not all details are to be transferred;
main points: natural to look for lost property,
rejoice in finding (cp. God's remark in Jonah 4:10‑11)
d. Story ofLost Coin (8‑9)
woman loses1 of 10 coins; lights lamp & sweeps, searching house until found;
calls neighbors w/ news
drachma =denarius = day's wage for common laborer (Mt 20:2);
not trivial, but not earth‑shaking either
is the moneypart of woman's dowry? jewelry?
speculative suggestions w/o evidence; probably argument is from lesserto greater
thoroughsearch conducted in manner consistent w/ setting
(probably a small house w/ dirt floor, littlelight inside)
"rejoice" doesn't need to be formal celebration, just sharingw/ neighbors
this and previous parable both reflectgregarious middle eastern culture
e. Interpretation of Lost Coin
same generalmessage as last parable
anysignificance to woman? HolySpirit? church? wisdom?
perhaps to identify w/ women in audience?
anysignificance to coin? man in imageof God?
differenttypes of sinners in 3 parables? foolish, ignorant, willful?
these, asbefore, speculative; but perhaps designed to make audience think
2. The Lost Son (Lk 15:11‑32)
[very nice discussion in Kenneth Bailey, Poet & Peasant]
a. The Story
Splitinheritance before death?
Plummer thinks poss common in Jewish society, but no clear evidence
Thiele finds numerous co‑regencies in Hebrew kingship (see 1 Kings1:30,35),
which has some parallels
Ben Sirach (c200 BC) seeks to discourage practice (Ecclus 33:19‑23),so not
unheard‑of
Bailey thinks this equiv to wishing father dead based on trad (recent)ME culture
Presumablyproperty split is 1/3:2/3, in accordance w/ Deut 21:17
"pods" (keration) from carob tree; edible, not great staple;source of health‑food
substitutes for chocolate
"seeafar off" (20) how? surely couldn't recognize clothing;perhaps walk?
more likely some advance notice
running ofolder man virtually unheard‑of in modern Arab culture
kiss =reconciliation, ring = recognition as son;
Bailey suggests meeting him outside village protects son from abuse;
note references to son:"this son of mine" (24); "this son of yours" (30);
"this brother of yours" (32)
brother'scomplaints:
slaved, never broke command, vs. devoured wealth w/ prostitutes
never given goat to celebrate w/ vs. fattened calf
father'sanswers:
always with me
all I have is yours (certainly true in story; does it have a parallel ininterpretation?)
have to celebrate brother's "resurrection" &"finding"
b.Interpretation
(1) Main theme same as two previous parables: joy at finding lost.
(2) Pictures repentance (though Bailey feels initial repentance is verypartial).
(3) Father's love and forgiveness vividly portrayed:
runs to boy, restores as son.
(4) Brother's (Pharisees') unforgiving spirit shown in true colors,
prob designed as appeal to them
(5) Problem: how far to press parallels?
Father = God; elder son = Pharisees;
younger son = tax‑collectors, etc.
but "all I have is yours"? perhaps translated only in terms of plea to elder son
(6) Note that parable has ending left open: what will the elderson/Pharisees do?
3. Some Suggested Lessons fromParables of Lost and Found
a. We should expect Godto care for lost people; we care for our lost possessions.
b. If we rejoice when werecover a lost possession, we should even more rejoice when a sinner turns toChrist.
c. If we searchdiligently for something we have lost, we should all the more seek those whohave gotten away from God.
d. If it is not wrongfor us to concentrate on finding what is lost to the relative neglect of what is not, shall we blame God (orhis servants) for doing so?
e. If we care this muchfor lost things, how much more for lost people?
f. As this father's lovewas unusually strong and forgiving, so is God's love; and so ought ours to be.
g. We should beware lestthe attitude of the elder brother (hating to see others receive grace)arise in our hearts.
C.PARABLES OF FORGIVENESS
1. The Unmerciful Servant (Matt18:21‑35)
a. The Occasion(21‑22)
Context of church discipline & restoration
Peter asks how often he should forgive a brother
Jesus answers: 77x (or 70x7 times)
b. The Story(23‑34)
slave owes king 10,000 talents, can't pay,
about to be sold w/ family when king relents& forgives;
later same slave refuses to forgive 100 denariusdebt;
when story gets back to king, he cancels hisforgiveness
δoυλoς lit. = slave, but in eastern usage often metaphorical for (even high‑ranking)govt. officials as under the king
talent = 3,000 shekels, c 60 lb (w/ some problems of variations in valueover history)
bullion value (silver) @ $7 /troy oz = $5,000
wagevalue @ denarius/day = 12,000 days (c 33 yr)
(or with today=s wage of $50/day,$600,000)
so10,000 talents = $50 million (bullion scale) = $6 billion (wage scale)
denarius = day's wage for common laborer (Mt 20:2)
bybullion value above = $.80, wage value = $50.
so 100denarii = $80 (bullion) or $5,000 (wage)
βασαvιστης, basanistes = jailer, torturer; seeSmith, Dict GkRom Ant, 57:
used of officers who took testimony from slavesthru torture; some suggest this to encourage friends to pay for him; slave hereunlikely to get any such help
c. Interpretation
see vv 21‑22: not 7 times, but 77x
v 35: Athus God will do to youif you do not forgive@
relative sizes of debts presumably represent relative sizes of sinagainst God & sin against man (cp Ps 51:4)
problem of revoking forgiveness of debt:
willGod revoke forgiveness of His people?
probably intended to represent God's anger
& contrast of professing believer w/ real believer
d. Some Lessonsfrom Unmerciful Servant
(1) A necessarycharacteristic (though not a cause) of regeneration is a forgiving spirittoward others.
(2) This forgivingattitude is based on the great forgiveness we have from God thru Christ.
(3) If we must haveeveryone pay back all they owe us, then we in turn must forever be in tormenttrying to pay back what we owe God.
2. The Two Debtors (Luke 7:36‑50)
a. The Occasion(36‑40)
Jesus invited to banquet at home of Simon, a Pharisee
Woman known as sinner comes in, bringing vial of perfume;
breaks down weeping, wipes Jesus feet, etc.
(inthis culture, could easily crash feast to watch; cp Ps 23:5 and RabbinicParable #3)
Simon thinks he has found test showing Jesus not prophet
Jesus (really a prophet!) responds with this parable
b. The Story(41‑42)
2 debtors owe money to same δαvιστης= moneylender, creditor
1stowes 500 denarii = 1½ yrs wages
2ndowes 50 denarii = 2 mos wages(1/10 as much)
neither can pay, he forgives both (doesn't sound like professionalmoneylender!)
Jesus: which loves him more?
Simon: presumably one forgiven more
Jesus: (positive reinforcement) you're right!
c.Interpretation
God = creditor; man = debtor
2 debtors here = Simon & woman
debt = sin, or unkept responsibility to serve God
d. Applicationby Jesus (44‑48)
which loves more, Simon or woman?
answer: woman
evidence:
washfeet (cp Gen 18:4; 19:2; 24:32; 43:24 etc.)
anoint(cp Ps 23:5; in Egypt, host anointed guests on arrival)
kiss(affectionate salutation; Gen 29:13; 33:4; 45:6)
| BOX SCORE | Simon | Woman | Justification |
| Invitation | 1 | 0 | obvious |
| Wash Feet | 0 | 4 | wash, self, tears, hair |
| Kiss | 0 | 3 | kiss, continually, feet |
| Anoint | 0 | 3 | anoint, feet, perfume |
| TOTALS | 1 | 10 | |
(note sameratio as debts of two debtors!)
Since woman loves more, must have been forgiven more
Jesus assures her of forgiveness
e. Lessons ofTwo Debtors
(1) Contrary to whatverse 47a seems at first sight to teach (her sins forgiven because she loved much), thelesson of the parable and its context is that love is a result of forgiveness;that a truly forgiven (i.e., regenerate) person will show real love. Thus, v47a should be understood, "For this reason I can say to you that her sinshave been forgiven, for she loved much." (i.e., love is an evidence ofbeing forgiven).
(2) Ingratitude, on theother hand, is an evidence of being forgiven little (and so, presumably,unregenerate).
D.PARABLES OF STEWARDSHIP
1. The Talents (Matt 25:14‑30)
a. The Story
slaveowner departing on journey entrusts property to slaves:
three entrusted in proportion of 5 talents, 2and 1
recall talent c60 lb (here silver) = $5000 bullion value = 12,000 denarii
= 12,000 days wages = $600,000 wage value
two immediately begin to trade with them, third goes & buries his
master returns "after a longtime" & settles accounts:
those who have gained an equal %age are rewarded just about equally(except for 25:28), both being praised and given much greater responsibilities
the lazy or fearful slave seeks to excuse self by condemning master, butis shown to be self‑condemned by own actions; he loses talent and isthrown into "outer darkness"
b. TheInterpretation
(1) Note context:
24:29‑31: return of Lord
24:32‑44: parable of fig tree, uncertainty of exact time; beready!
24:45‑51: parable of faithful & unfaithful slaves
25:1‑13: parable of ten virgins
[our passage]
25:31‑46: the sheep & goat judgment (saved and lost)
(2) Some inferences from context:
(a) subjects related to return of Lord
(b) all parables from 24:45 on seem to berelated to faithfulness of one sort or another
(c) our parable and 2preceding seem to involve at least professing believers only, tho this is notthe case with following parable
(3) Some interpretive suggestions:
(a) slaveowner = Christ
slaves = those who profess to serve Him
(b) money = abilities He gives to serve with?include time? wealth? spiritual gifts?
(c) bankers (27) more difficult, probably somesort of indirect, low‑risk use
(d) judging fromterminology used (outer darkness, weeping, gnashing; cp Matt 8:12; 24:51), lazyslave is unsaved
c. Some Lessonsfrom the Talents
(1) The Lord has giveneach who profess His name certain abilities, wealth, time, opportunitiesto serve Him.
(2) Those who use thesefor Him will be rewarded in proportion to how they use what they have.
(3) Those who do not usethem will show they do not really love or fear Him.
(4) Those who use God'sgifts properly will receive more. Those who don't will lose even what they have.
2. The Pounds (Luke 19:11‑27)
a. The Story
very similar to Matt's "Talents" but some importantdifferences
nobleman goes to distant country to receive kingdom:
action, enemies & their embassy very similar to incident in life ofHerod Archelaus:
see Josephus, Ant 17.9 & 17.11; War 2.2 & 2.6
before leaving, entrusts equal portions of wealth to each of 10 slaves;
mina (Heb maneh) = 100 denarii = 1/60talent, roughly a pound weight
on return, slaves report; narrative singles out 3 of them:
1st: 1 mina => 10 minas more; commended; putover 10 cities
2nd: 1 mina => 5 minas; put over 5 cities
3rd: 1 mina hidden, no growth; rebuke based onown excuse, loses mina to one w/ 10
reaction of bystanders (25)
enemies brought before king and slain
b. TheInterpretation
(1) Note context:
ch 18:unjust judge; Pharisee & publican; rich young ruler; blind Bartimaeus
ch 19: Zacchaeus; [our passage]; triumphal entry; cleansing temple
(2) Observations from context:
(a) Not same as"Talents"; slightly earlier in ministry, assuming Matt & Lk bothfollowing chronological order here
(b) Context is mostly action rather thanteaching
(c) Context dominated by Jesus' claims &varied reactions;
same reflected in ourparable
(3) Explicit indicators
note v 11: disciplesthought kingdom to appear "immediately"
(4) Some interpretive suggestions:
(a) clearly nobleman = Christ
(b) going to receive kingdom & return = ascension & 2nd coming
(c) implied Emperor = God the Father
(d) slaves = professing Christians
(e) citizen/enemies = open unbelievers (in context, presumablyunbelieving Jews)
(f) embassy = prayers not acknowledging Christ? killing Christ? killing His servants? (would not pressthis detail here)
(g) cities (not uncommon for such rewards)
= rule in Millennial kingdom? (cp Lk 22:30; Rev 2:26‑27)
(h) slay them = judgment on unbelievers at Lord's return
[extent of correlation between story &interp so multifaceted that parable is clearly allegorical type]
c. Some Lessons fromthe Pounds
(1) The kingdom is notgoing to come right away. Therewill be a substantial delay in which Christ's servants await His return.
(2) He who will one dayrule all the earth (all creation) has given His servants small responsibilitiesof service while He is absent.
(3) Those who fulfillthese responsibilities will be rewarded in proportion to their diligence &effectiveness with far more significant areas of service in Christ'scoming kingdom.
(4) Those who neglectthese responsibilities will lose even the small opportunities they now have.
(5) Those who hate andoppose Christ & His reign will face a fearful judgment when He comes.
(6) Comparing"Talents" and "Pounds," it appears that our reward is basedon what we do with what we have, not on what we have originally. Those with great gifts are notintrinsically favored.
E.PARABLES OF INVITATION & REJECTION
1. The Great Supper (Luke 14:15‑24)
a. The Story
moderately wealthy man gives big feast, many invited
when ready, servant sent to call those (previously) invited (cp Est 5:8;6:14; Prov 9:3?)
all invited excuse themselves α¹o μιας ‑alike, unanimously
3samples of rejection given:
(1) see newly purchased land
(2) try newly purchased oxen
(3) recently married
householder angry, sends servant thru city to invite poor, etc.;
¹λατεια ‑wide street; ρυμη ‑ narrow street
still room, so servant sent outside city to fill hall
όδoς‑ path, road; φραγμoς ‑ fence, wall,hedge
none (previously) invited will taste of supper
b. Interpretation
(1) Context:
eatingat Pharisee's on Sabbath (14:1)
healsman with dropsy (14:2‑6)
illustrative parables of guests (14:7‑14)
comment of guest (14:15): blessedness of feasting in kingdom of God
(2) Remark of master in parable (14:24): none will taste
(3) clearly master = God or Jesus
orig. invited = Pharisees? "righteous" Jews?
others in city = publicans, harlots, etc.?
outside city = Gentiles?
(4) significance of three excuses?
at least 1st two seem ridiculous
c. Lessons fromthe Great Supper
(1) Many talk like theywant to go to heaven, but in fact some relatively trivial thing is reallymore important to them & willultimately keep them out.
(2) God will not bethwarted by their disinterest and refusal. He will fill heaven with those the nominally religiousdespise.
2.The Marriage of the King's Son (Matt 22:1‑14)
a. The Story
[rather similar to previous parable, but several important differences]
(1) host is king instead of moderately wealthy man
thismakes for other differences since a king is not a private citizen
(2) affair is wedding feast instead of dinner party
sorejection is even more serious
(3) double invitation to first guests emphasizes graciousness of host,esp for king
(4) their reaction much more rude:
instead of excuses, disregard invitation, mistreat or kill slaves
(5) king's reaction (naturally) stronger:
destroys murderers, burns city (cp 2 Sam 10; 2 Kings 10:19)
(6) additional sub-parable: guest w/o wedding garment
(a) garment provided?
cp rab par #11; 2 Kings 10:22; Gen 45:22; Judg 14:12,19; 2 Kings 5:22;Est 6:8; 8:15
(b) not provided?
cp rab par #3; Judg 14:10ff; Est 5:4ff; 6:14ff
(c) perhaps intentionally left ambiguous
b.Interpretation
(1) Context:
parable of tenant‑farmers (judgment on Israel)
challenge to Jesus' authority
rejection of his Messianic claims
(2) OT & rabbinic background
king = God (so son = Christ, tho only a hint given here)
wedding feast = Messianic age
"burn city" turns out to be literal
garment?
righteousness? Isa 64:6; Zech 3:1‑7; Rev 19:8
other? (* indicates God is one clothed)
Isa 61:10: righteousness, salvation
*Ps 104:1: spendor, majesty
*Isa 59:17: righteousness, salvation, vengeance, zeal (cp Eph 6:11ff)
1 Pet 5:5: humility
2 Cor 5:2‑4: physical body
1 Cor 15:53: immortality
so garment could be either X'srighteousness, our salvation or our sanctification
c. Lessons fromMarriage of King's Son
(1) Those who reject theGospel really do so because they don't care about God or even activelyhate Him.
(2) God will not leavesuch attitudes unpunished.
(3) As God cut off thoseof Israel who rejected His Messiah, so will He cut off those professingChristians who despise (a) His provision of righteousness in JesusChrist, or (b) His call to sanctification.
F.PARABLES OF THE SECOND COMING
1. The Ten Virgins
a. The Story(Matt 25:1‑13)
10 virginsgo out to meet bridegroom
all haveλαμ¹ας ‑ lamp or torch
5 foolishdon't take oil (any? additional?)
5 wise takeoil in containers, αγγειov, angeion ‑ flask, vessel,container
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EXCURSIS: WORD STUDY onαγγειov, angeion
seeNum 4:9 ‑ oil containers among accessories for temple lamps
Josephus, War 3.272: "In thiscritical situation Josephus... ordered boiling oil to be poured upon this roof of close‑lockedshields. His men had it ready& at once from all quarters deluged the Romans with large quantities,flinging after it the vessels still scalding hot."
Josephus, Ant 9.48: "But theprophet bade her go and borrow from her neighbors many empty vessels and then shut the doorsof her chamber and pour some of the oil into all of them..."
Conclusion:the angeiaseem to be separate flasks rather than bowls of lamps
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bridegroom delayed, all fall asleep
shout awakens them, they fix lamps
κoσμεω, kosmeo ‑ put in order,trim (of lamps); apparently the lamps have been burning all this time
foolish find lamps going out: σβεvvυμι, sbennumi ‑ go out,extinguish
wise refuse to share their oil for fear it won't last
foolish go to buy oil, miss procession
returning later, they are refused admittance to hall where feast goingon
b.The Interpretation
(1) Context
Lord'sReturn (24:29‑31)
FigTree Parable (24:32‑33)
Unknown Time (24:36‑41)
Parable of Faithful & Wicked Slaves (24:42‑51)
[our passage]
Parable of Talents (25:14‑30)
Sheep& Goats (25:31‑46)
[notethat all are related to second coming]
(2) Explicit Indicators
"Be awake; you don't know day or hour" (25:13)
(3) Identifications
bridegroom = Christ
feast= kingdom
(bridenot mentioned, presumably because church here represented by virgins, dividedto show differences)
virgins = professing believers?
Symbolismof lamps, oil?
oil = Holy Spirit? (Zech 4:1‑14, esp v 6)
(problem here withσβεvvυμι, have and lose HS?)
also oil may signify plenty (Deut 32:13), luxury (Prov 21:17), joy (Ps45:7), hospitality (Ps 23:5), lack of may signify God's displeasure (Joel1:10), smoothness (Prov 5:3); but none of these relate to oil in lamps
lamp:
lighted = joy, peace, abundant life (Ps 18:28), witness (Rev1:20; cp Matt 5:14‑16)
going out = dying, gloom,desolation (2 Sam 21:17; Job 18:5; 21:17; Prov 13:9; 20:20; 24:20), end ofwitness (Rev 2:5)
twobasic models for interpretation:
(1) "Holy Spirit" model
wise = regenerate
foolish = unregenerate
point: must have HS to get in kingdom
problem:fit with 25:13?
(2) Delay model
oil = witness, illumination, joy?
wise = regenerate
foolish = unregenerate
point: only wise prepared for delay of Lord's coming, hold out till Hecomes
this does fit 25:13
foolish more or less = rocky or thorny ground of Sower Parable
Ifavor latter alternative, suggesting this parable forms pair with previous (cp24:48):
(1) someunregenerate expect longer delay or no return, fall into sin (Faithful &Wicked Slaves)
(2) other unregenerate fall away when delay longer than expected (Wise& Foolish Virgins)
c. Some Lessonsfrom Ten Virgins
(1) Not everyone who isawaiting the Lord's return will be ready when He actually comes (cp Luke 18:7‑8).
(2) Some will foolishlyexpect Him to come right away andwill not be prepared for the long haul (perhaps end‑timepersecution?).
(3) We must be alert to our own spiritualcondition and make preparations while we can for needs which may liebefore us.
2. The Vultures and Carcass
a.The Story (Matt 24:28 and Luke 17:37)
Not actually a story, but more like asimilitude, or (even better) a proverb
Some confusion on propertranslation, which makes saying more obscure than necessary: "Wherever the body/corpse is,there the eagles/vultures will gather."
The proper translationof the first word ¹τωμα, ptoma is "corpse, carcass," i.e. aspecifically dead body, so that the more general translation "body"may be misleading (e.g., body of Christ, etc.).
The second wordαετoς, aetos may properly be translated either"eagle" or "vulture," but context here of a dead body (notnecessarily human) favors the latter.
Thus: "Wherever the corpse is, there thevultures will gather"; this sounds like a proverb, i.e., a typicallytrue statement which coveys a general lesson by means of a very specificwording.
b. The Contexts
Differin Matthew and Luke, though both are eschatological discourses of Jesus.
(1) Matthew context:
Olivet Discourse justafter leaving temple for last time (parallels in Mark 13, Luke 21)
Jesus is warning ofdanger of being misled by claims of 2nd coming by false Christs and falseprophets.
If they tell you he has already come, don'tbelieve it.
The coming of the Son ofMan is compared to lightning, flashing in east but visible in west.
[Our proverb about vultures]
The second coming described
(2) Luke context:
During Perean ministry, sometime before Jesus'triumphal entry
Timing of this discourse left vague (17:20)
The kingdom of God within/among you
Though longing forcoming of Son of Man, don't believe reports he has already come.
Coming of Son of Man like lightning
But first he will suffer & be rejected
Coming like events in time of Noah and Lot
Remember Lot's wife!
One taken, another left
"Where, Lord?"
[Our proverb about vultures]
c. The Interpretation
Suggest that a proverb (either invented by Jesusor already existing but used by him) is used in two different ways on twodifferent occasions, as we will frequently apply the same proverb to differentsituations
(1) Matthew:
Proverb is used in parallel with lightningstatement
Won't need to have someone tell you when secondcoming occurs:
--like lightning, don't need to be looking in right direction
-- like vultures indicate the locationof a corpse at considerable distance, so the signs of his coming will be unmistakable
(2) Luke:
Proverb is not used in parallel with lightningstatement
Rather in answer to "where?" question
Here ¹oυ, pou - where, in what place, to whatplace, is probably to be translated"to what place" in this context, asking where the ones will be takento.
The proverb probablyfunctions to say that they will be taken to "where the action is,"i.e., just as vultures gather to a carcass.
This could still pictureeither the unsaved being gathered to judgment or the saved to safety, thoughthe latter is probably to be favored on the basis of Jesus' remark in Matt24:31 about gathering the elect.
d. Some Lessons from the Vultures and Carcass
(1) The second coming ofChrist will be absolutely unmistakable. If someone tells you He has come, you can be sure he ismistaken. His candidate is certainlya false christ.
(2) There are somedetails of the second coming that we don't have to get right, since it is notup to us to cause them to come about. Whether the taking is good and the leaving bad in Luke 17:34-35(36) orvice versa, what really counts is our relation to Jesus. He will take care of the rest. Therewill, in any case, be no security outside of knowing Him in that day.
G.THE PARABLES OF THE KINGDOM (MATT 13, MARK 4, LUKE 8)
1. We could well have startedhere in our tour of the parables:
a. Grouping ofinterpreted & uninterpreted parables
b. Connectedwith Jesus' purpose for teaching in parables
c. A sort ofkey to other parables: Mk 4:13
2. Background: Growing oppositionto Jesus' ministry
a. Jesus healsdemonized man (blind & dumb) (12:22‑37)
(1) Pharisees counter Messianic suggestion byclaiming His power Satanic (24)
(2) Jesus responds, warns of judgment (25‑37)
b. Phariseesdemand sign (12:38‑50)
(1) Jesus points totheir sinfulness (prefer a god of their own choosing?); offers only sign of Jonah,warns of judgment (39‑42)
(2) Parable of evil spirits (43‑45)
When sin is not replaced by righteousness, oneis left open for the entrance of greater evil.
3. Overview: Seven to nineparables, most in Matt 13
a. Sower (13:1‑9);interpreted 13:18‑23 [also Mk 4, Lk 8]
b. Weeds (13:24‑30);interpreted 13:36‑43 [no parallels]
[c. Seed GrowingSecretly (Mk 4:26‑29); no interpretation or parallels]
d. Mustard Seed(13:31‑32); no interpretation [also Mk 4, Lk 13]
e. Leaven(13:33); no interpretation [also Lk 13]
f. HiddenTreasure (13:44); no interpretation or parallels
g. ValuablePearl (13:45‑46); no interpretation or parallels
h. Dragnet(13:47‑48); interpretation 13:49‑50 [no parallels]
[i. Head of Household(13:51-52); no interpretation or parallels]
4. The Interpreted Parables ofthe Kingdom
Methodology: start from known, move to unknown
a. The Sower(13:1‑9)
(1) The Story (13:3‑8): allegory or story parable
Broadcast method of planting seed
Possibly plowing follows sowing
Roadside and birds
Stony ground and sun:
thin soil over bedrock allows faster sprouting
warms soil faster but also dries it faster
plants wiped out when sun dries surface soil
Competition fromthorns
probwide‑leaved sort common in Palestine
Variable yield even in good soil
(2) Jesus' Interpretation (13:18‑23)
Sower not explained (perhaps Christ, 13:37, oranyone spreading Gospel)
Seed = the word (20,22; Mk 4:14; Lk 8:11)
Various soils = different types of persons ordiff types of reception for Gospel
Roadside = one who does not understand (19)
birds devouring = Satan preventing laterunderstanding by removing word (19)
Stony ground = one who receives w/ joy(believes, Lk 8:13),
but no root in self (20)
Sun = affliction, persecution (21)
Thorns = worry of world, deception of riches(22)
Good soil = one whohears, understands (23) (accepts, Mk 4:20; holds fast, good heart, Lk 8:15)
(3) Some Lessons fromthe Sower
(a) Though the Gospel isgood news, not everyone is going to jump on the bandwagon (or stay on).
(b) Some who hear willnot understand, nor make any positive response, nor even remember themessage.
(c) Some will respondeagerly but not really be saved; persecution will show the true situation. A person may "believe" insome sense without being regenerated.
(d) Others will begin togrow, but this world will seem more important, and they will never reachmaturity. Are these really saved?
(e) Others will showtheir salvation in their lives. But even here there will be real differences.
b. The Tares (Weeds & Wheat; 13:24‑30)
(1) The Story (24‑30): allegory or story‑parable
Owner of large farm (has servants) plants wheat‑seed.
At night, an enemy scatters weed‑seedsover them.
Not clear just howsimilar wheat & weeds are, but difference recognizable when wheat puts ongrain [by their fruits you shall know them?].
Although slaves want toremove weeds immediately, this would upset wheat also (at critical stage ofdevelopment? roots intertwined?).
Instead, both are allowed to grow together untilharvest.
Then weeds gathered, bound, burned; wheat put inbarn [order significant?].
(2) Jesus' Interpretation (37‑43)
Sower/owner is Christ, the Son of Man (37).
Field is world (38)
Seed here is not word (as in 1st parable) but people (38):
good seed (wheat) = sons of kingdom
bad seed (weeds) = sons of evil one
Sleeping of men not explained
Enemy is Devil (39)
Slaves & their suggestion not explained
slaves = angels? believers?
suggestion= destruction of wicked
Grow together not explained, but pretty obvious in context
Harvest = end of age (39,40)
Reapers = angels (39,40)
Tares burned = stumbling blocks/lawless cast into furnace (42)
Wheat gathered = righteous shine forth in kingdom (43)
(3) Some Lessons from the Tares
(a) Not only willdisciples have to contend with problems of 1st parable, they willalso find competing gospels arise. These find their source in Satan.
(b) Although [as welearn elsewhere] we have a responsibility to exercise church discipline, suchfalse believers and their gospels will continue to the end of the age. It will not be possible to destroy themw/o the sort of dislocation of society that will characterize the Lord'sreturn.
(c) Though such falsebelievers may entrap many and seem to get away with much wickedness, there willbe no escape for them when the Lord comes to judge. Their fate will be terrible: burning, weeping, grinding ofteeth.
(d) Though truebelievers may seem to get lost in all the confusion of competing religions andfalse Xns, though their desire to be honest and do right seems to go unnoticed,yet they will one day "shine forth" in God's kingdom.
c. The Dragnet(13:47‑50)
(1) The Story (47‑48): a similitude
Regular way a dragnet (orseine) is used; having floats and weights it covers whole depth of water fromsurface to bottom.
Set out by boat or bywading to enclose an entire volume so that nothing larger than net mesh escapes.
Fish must then be sorted into marketable &worthless.
(2) Jesus' Interpretation (49‑50)
Fishermen = angels (49) [contrast Lk 5:10]
Fish = righteous & wicked (49)
Drawing net = end of age (49)
Sorting fish = separation of righteous & wicked (49)
Good into containers not explained, but parallel to wheat gathered intobarn.
Bad thrown away = wicked into fire, weeping (49,50).
(3) Some Lessons from the Dragnet
(a)There will be no escape from judgment at the end of the age.
(b)There will be a complete and accurate separation of wicked & righteous.
(c)The fate of the wicked is terrible: burning, weeping, being thrown away.
5. The Uninterpreted Parables ofthe Kingdom
Methodology: with interpreted parables nowstudied, move on to uninterpreted
a. Problems ofInterpretation
(1) Various Competing Views
(a)Mustard and Leaven
some see both predicting growth of Xy; both good
others see a prediction of unnatural growth and corruption; both bad
we will suggest a third alternative: one bad, one good
(b)Treasure and Pearl
Some see treasure/pearl as X or Gospel, for which believer gives up all.
Others see treas/pearl as church and/or Israel, for which Christ givesup all.
(2) Some considerations which may help
(a) OT & NT background: pre‑existingsymbolism and later interpretation w/in NT
(b) Immediate context:use of symbolism elsewhere in these parables? chronological structure?
b.The Mustard Seed (13:31‑32)
(1) The Story: similitude
Mustard plant startsfrom very small seed but forms enormous herb (even small tree), big enough tosupport birds.
(2) Interpretation
Context: looking atinterpreted parables,
Sower ‑ planting
Tares ‑ planting, growth, harvest
Dragnet ‑ harvest
Not unreasonable to thinkthis parable shows a stage in kingdom chronologically following planting.
Botany: althoughgrowth of mustard plant is unusual, it is certainly not unnatural.
OT background: growthof trees (and birds resting in them) used figuratively
several times.
Ezk 17:23 ‑ growth of Israel?
Ezk31:6 ‑ greatness of Assyria (vv 3‑5,7‑9); birds = nations?height = pride?
Dan 4:12 ‑ greatness of Nebuchadnezzar
Other background: birdsused figuratively several places: closest is Mt 13:4; similar in dream‑allegoryof Gen 40:17.
c. The Leaven(13:33)
(1) The Story: similitude
A very common practice, making leavened bread by sourdough method.
Amount of flour (about bushel) seems large, but same as in Gen 18:6 andJudg 6:19.
(2) Interpretation
(a) OT& NT background: symbolic significance of leaven elsewhere always bad.
OT: liturgical use of unleavened bread
Jesus: beware leaven of Pharisees & Sadduceees (Mt 16:6,11)
=teaching (16:12)
Pharisees & Herod (Mk 8:15)
Pharisees (Lk 12:1) = hypocrisy
Paul: a little leaven leavens whole lump
immoralityin church (1 Cor 5:6‑8)
false doctrine inchurch (Gal 5:9)
(b)Context: parallel to Mustard Seed & Leaven
Is this parallel synonymous or antithetical?
Having planting of goodand bad seed in 1st two parables, harvest of good and bad in 2ndand last, why not growth of good (Mustard) and bad (Leaven) here? i.e., onegood, one bad
d. SomeSuggested Lessons from Mustard and Leaven
(1) Despite a smallstart, varied reception and false believers, the church will commonly growuntil it begins to dominate the society into which it has been introduced.(mustard seed growing into tree)
(2) After it has come todominate, people will start to join the church for reasons other than its message,e.g., prestige, possible advancement. (birds)
(3) False teaching willthen be able to work within the church far more effectively than before, untilit thoroughly permeates thechurch. (leaven working in dough)
e. HiddenTreasure and Valuable Pearl
(1) Story of Hidden Treasure: story‑parable
Common for money to behidden this way in ancient near east due to political instability, taxes.
Laborer or tenant farmeraccidently discovers hoard.
Can get clear title to money only by buying landand "rediscovering" money.
Sells all to get (or keep) treasure.
(2) Story of Pearl: story‑parable
Another treasure found, but here fellow islooking for it.
Recognizes its worth, sells all to get it.
(3) Interpretation
What is treasure? Christ? Gospel? redeemed?
Haven't found any realOT background here; closest is Prov re/ wisdom, price far above rubies (Job28:18; Prov 3:15, 8:11).
(a) Treasure = redeemed?
Apart from redemption, sinners have no particular value.
Doesn't fit suggested chronological scheme in series of parables.
(b) Treasure = Christ or Gospel?
Can't buy salvation; true, but can give up all to follow Him (see Lk14:26‑33).
Note: in both parables, person thinks he is getting great bargain.
NTbackground: Gospel as hidden treasure (2 Cor 4:7).
I favor this alternative: treasure is Gospel.
(4) Some Suggested Lessons from Treasure and Pearl
(a) When false teachinghas done its work in the church, the Gospel may become so obscured as to bevery difficult to find.
(b) Nevertheless, somewill find it. Some will not belooking for it, but will find it by accident (God's providence). Others will be looking for it (God hasput a longing in their hearts).
(c) Both will recognizeits surpassing value when they discover it. They will be willing to give up everything to have andkeep it, realizing they have gotten an unbelievable bargain.
6. Overview of Parables of Kingdom
By these seven parables, Jesus gives us a seriesof pictures of the progress of the Gospel and of Satanic opposition to it inthe time period before His second coming. These pictures probably are to be understood as representing the cycleof struggle as the Gospel enters a society and is opposed by Satan, rather thana straight-line history from 1st coming to 2nd.
Isuspect the cycle starts over in some sense when the Lord brings revival to asociety. These phenomena appear in American church history in a somewhat morefragmented form because we have had no state church.
H.ILLUSTRATIVE PARABLES
1. What are IllustrativeParables?
A separate subgenre within the genre"parable"
Not covered by phrase"an earthly story with a heavenly meaning," since story itself is alreadytheological.
Madeline Boucherconsiders these "extended synecdoches" in contrast to regularparables, which are extended similes or metaphors; synecdoche = part for whole;here a story that gives a sample of sorts of behavior, attitudes to be eitherfollowed or avoided.
If we call these"illustrative parables," other types (similitude, story‑parable,allegory) could be called "translation parables," since theytranslate an earthly story to a heavenly one.
2. Examples of IllustrativeParables
a. Good Samaritan (Lk 10:30‑37)
b. Rich Fool (Lk 12:16‑21)
c. Lowest Seats (Lk 14:7‑11)
d. Dinner Invitations (Lk 14:12‑14)
e. Rich Man & Lazarus (Lk 16:19‑31)
f. Pharisee & Publican (Lk 18:9‑14)
[g. Wounded Soldier (1 Kg 20:35-43)]
[h. Unclean Spirits (Mt 12:43-45)]
These appear to beanalogies also, though they function somewhat differently than our so-calledtranslation parables.
Instead of an earthlyvehicle for a heavenly tenor, both vehicle and tenor function in the samerealm; e.g.
Good Samaritan:
TENOR VEHICLE
Lawyer: neighbor = GoodSamaritan: wounded Jew
with respect to helping whoever is in need
POINT OF RESEMBLANCE
We will consider in detail just two of these, eand f
3. Rich Man & Lazarus (Lk16:19‑31)
a. Some details(verses given in parentheses)
(19) linen: hereβυσσoς, bussos ‑ fine linen; best from Egypt orPalestine: almost translucent, w/ c500 threads/inch to warp and c 100 to woof;hard to distinguish from silk.
(19) purple: garmentsdied w/ dye from shellfish murex, actual color varying from red thru purple toblue; quite expensive.
(20) Lazarus ‑ short for Eleazar = "God is myhelp"
(22,23) Abraham's bosom ‑probably usage like Jn 13:23, indicating closeness, honor through the figure ofthe honored place at banquet; some parallels:
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EXCURSISON ABRAHAM'S BOSOM
OTPhrase: "gathered to one's fathers" Gen 15:15; 47:30; Jud 2:10; 1Kings 1:21
NT Background: Mt 8:11 ‑banquet in kingdom with Abraham, Isaac, and Jacob; cp phrases in Jn 13:23,21:20
Apoc/Pseud: 4 Macc 13:17‑ "When we have so suffered, Abr, Is and Jacob will receive us &all the Fathers will praise us"
RabbinicLiterature:
B, Kid 72b: Rabbi ondeath bed says, "There is Fort Aqna in Babylon wherein dwells Adda b.Ahabah: today he sits in Abraham's lap. Today Rab Judah was born in Babylon" [chron problem here; may refto Adda's circumcision]
B, Sem 8: As R. Simeonand R. Ishmael were condemned to death, R. Ishmael was weeping. Simeon spoke to him, "With twosteps you lie in the bosom of the righteous and you weep?" "All the more [I weep, hereplied], because we will be put to death as though we were blood‑drinkersor Sabbath‑breakers."
Pesik R 43 (108b): Asthe youngest of 7 martyr‑brothers was commanded to worship idols, heanswered, "I will go & confer w/ my mother." He went to his mother and said to her,"What do you think? Shall Iserve the idols or not?" Sheanswered, "My son, do you wish that all of your brothers in the Age toCome should lie in Abraham's bosom [and you not]?"
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Phrase seems to pictureLazarus feasting at banquet on couch beside Abraham (in place of honor).
This suggests that our parable presents acontrast:
In this life: RM feasting, Laz begging intorment.
Beyond grave: Laz feasting, RM begging intorment.
b. Interpretive Problems
Relation of riches, poverty & salvation
Literal vs. figurative elements in desciption ofintermediate state
c.Some Lessons from Rich Man & Lazarus
(generalizing from specific features of parable)
(1) Our condition inthis life does not indicate our condition beyond the grave. Our standing with men here may be quitedifferent than our standing with God.
(2) The condition of menbetween death and the resurrection is conscious. For the saved there is comfort; for the lost, only torment.
(3) There is no secondchance for the lost beyond this life.
(4) God's revelation inthe Bible is sufficient to leave people without excuse for ignoring God's claimon their lives and His provision for salvation.
3. Pharisee & Publican (Lk18:9‑14)
a. Some details
(9) Note the intendedrecipients of the parable: those who thought themselves righteous &despised others.
(10) tax‑collectornot = publicanus;latter a wealthy tax‑farmer, usually Roman; Zacchaeus prob one of these,but fellow in this parable prob lower level.
Roman taxes incl: headtax, land tax, import & export duties, tolls on roads, bridges, marketsÉ
Tax collectors considered hated renegades.
(10) Pharisee: described in Josephus, Ant 18.1.3;
Prob best illustrations of this parable fromrabbinic lit., J, Ber 13d: R. Simeon b. Yohai: "I have seen the childrenof the world to come and they are few. If there are 3, I and my son are of their number. If there are 2, I and my son arethey." [acc to Gen R 35, 64b:if only one, it is Simeon rather than his son!]
(11) Stood (a pose?) by himself (note textvariant)
separation from others, esp tax collector?
(11) I thank you; cp B,Ber 28b, Nehonia b. Hakana praying (c AD 100): "I thank thee, O Eternal,my God, for having given me part with those who attend this school instead ofrunning thru the shops. I riseearly like them, but it is to study the Law, not for futile ends. I take trouble as they do, but I shallbe rewarded and they will not; we run alike, but I for the future life, whilethey will only arrive at the pit of destruction."
(12) fast twice a week:OT only required once a year; in Zech's time, app 4 yearly fasts (7:3,5; 8:19);this Ôtwice a weekÕ is addition of rabbinic piety, fasting on M and Th (M, BabaKama 82.1); cp Didache 8: "Let not your fastings be w/ the hypocrites, forthey fast on the 2nd & 5th day of the week [M andTh]; but do ye keep your fast on the 4th and preparation day [W andF!!]."
(12) tithes of all Iacquire: OT requires tithes of grain, wine, oil, livestock (Dt 14:22,23) butPharisees added to this (Mt 23:23) and tithed purchases also.
(13) far off: fromPharisee or Holy Place? notetendency today for Othodox Jews to put prayer requests in cracks in Wailing Wallto get them as close to God as possible.
(14) justified: declared righteous (i.e., byGod)
b. InterpretiveProblems
Relation of impiety, piety and salvation
Way of salvation?
Beware of dismissing Pharisees as merehypocrites
c. Some Lessonsfrom the Pharisee & Publican
(1) He who trusts in hisown righteousness before God will be humiliated in judgment, but he who confesseshis sin and trusts in God's mercy will be declared righteous.
(2) The most piousperson who seeks to do more than the Bible requires will fall short. The most wicked person who repents and seeks God's forgivenesswill find it.
(3) We must beware ofattitudes like those of this Pharisee arising in ourselves. Such attitudes deny the heart ofthe Gospel message.
4. Some Principles forInterpreting Illustrative Parables
a. Illustrative parablesare recognized in being basically non‑figurative, teaching byexample rather than by figure. Ofcourse, such parables may contain figures.
It is still desirable to identify the analogy.
b. Knowledge of thecultural background may be very important in discovering the point of suchparables.
c. As these parables areconcrete examples, one must study the context to see how far they may begeneralized.
d. As with ordinaryparables, there is a tendency for the author to simplify details to focusattention on particular points.
e. The boundaries of thecategory "illustrative parable" may fade into those of regularteaching and exhortation.
I.ACTED PARABLES
1. The Cursing of the Fig Tree(Matt 21:18‑22; Mk
11:12‑14,20‑24)
a. The Incident
Jesusis coming to Jerusalem from Bethany
hungry, sees solitary fig tree w/ leaves
checksfor fruit, finds none
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EXCURSISON FIGS & FIG TREES
Figtree in Palestine has 2 crops:
Winter figs ripening May‑June
Summer figs ripening Aug‑Sept
Winter figs appear in Feb, leaves in April (cpSong 2:13)
Edersheim suggests it isunusual to see leaves on a fig tree on Mt. of Olives at Easter time.
Figs often eaten green, so lack of figs impliesthe tree will have no fruit that year.
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Jesus pronounces curse: no fruit again"forever" εις τov αιωvα, eis ton aiona.
fig tree withers"immediately" [¹αραχρημα, parachrema ‑ usually"right away" (Lk 1:64; 4:39; 5:25; 8:44,47,55; 13:13; 18:43), butsometimes more like "soon" (Lk 19:11; Acts 12:23); Moulton & Milligan give a papyrus where = month'sdelay]. In our context (cp Mk), this prob means "unnaturally suddenly."
Jesus' further remarksseem to be addressed to how this occurred rather than why, though emphasis onfaith may relate to reason also.
b. Its Meaning
(1) Context (both Mt and Mk)
Triumphal Entry
Looks over Temple
EVENING
F.T. cursed
Cleansing Temple
EVENING
F.T. withers
Authority Questioned
So follows Triumphal Entry.
Apparently brackets Cleansing of Temple.
Precedes challenge to Jesus' authority bypriests & scribes.
(2) NT Symbolism of Fruit and Trees
Preaching of John B. (Mt 3:10) - axe at roots
Parable of Tenant Farmers
warning to unrepentant Jews (individually?collectively?)
Sermon on Mt. (Mt 7:16‑20)
how to recognize false prophets (cp 12:33)
Parable of Fig Tree (Lk 13:6‑9)
illustration of "repent or perish"
Olivet Discourse (Mt 24:32‑33)
illustration of signs of 2nd coming
Jude's Warning (Jude 12)
picture of false Christians
End‑Time Disasters (Rev 6:13)
stars fall like unripe figs
Israel as Olive Tree (Rom 11:16‑24)
(3) OT Symbolism
Figures of prosperity: 1K 4:25; 2 K 18:31 (Isa 36:16); Joel 2:22; Mic 4:4; Hag 2:19; Zech 3:10
Figures of disaster: Isa 34:4; Jer 5:17; 8:13;Hos 2:12: Joel 1:7,12; Amos 4:9
Good/bad fruit: Jer 24; 29:17
Righteous like fruitful tree: Ps 1:3; 92:12‑14;Jer 17:8
Israel as plant (usuallyvineyard): Isa 5:1‑7; 27:2‑11; 60:21; Jer 12:10; Ezk 19:10‑14
Fall like figs: Isa 34:4; Nah 3:12
(4) Some Suggested Identifications
fruitlessness = lack of real righteousness, or not doing what Godintended
leaves (for fig tree in spring) = pretensions to fruit
Jesus cursing = God's curse
fig tree = unbelieving Israel (by context more than by symbolicconnections)
dryingup = judgment (like olive branches broken off?)
forever (literally for tree) = long time (on basis of OT and NTprophecy) for Israel
c. Some Lessons from the Cursing of the Fig Tree
(1) God hates hypocrisy. Those who are hypocrites face Histerrible judgment.
(2) God made man toserve Him. Those who do not livethe kind of life God intended can only look forward to His judgment.
(3) Israel was selectedto be a light and blessing to the nations. Because of her disobedience, particularly inrejecting Christ, she was put under a curse (until the time of Christ'sreturn).
(4) May we be faithfulto the Lord that we not fall under his condemnation.
2. The Cleansing of the Temple(John 2:13‑22; Mt 21:12‑17; Mk11:15‑19; Lk 19:45‑48)
a. TheIncidents
twocleansings, very similar, though some significant differences:
| JOHN | SYNOPTICS |
| First visit of Jesus= ministry | Last visit of Jesus= ministry |
| At Passover | At Passover |
| Whip of ropes used | Not mentioned |
| Casts our animals | Casts our buyers & sellers |
| Overturns tables | Overturns tables |
| Tells dove-sellers to remove doves | Overturns dove-sellers seats |
| Says: Take things out; don=t make Father=s house a market.@ | Cites God=s intention for temple (Isa 56:7) and their use of it (Jer 7:11). |
| Immediately asked for a sign+ | Next day challenged |
| Disciples recall Psalm 69 re/ zeal | Not mentioned |
b. TheirMeaning
(1) Most connect bothw/ Mal 3:1‑3 (though prob basically eschatological):
Messianic claim
warning of judgment
promise of cleansing
(2) Obviously Isa 56:7and Jer 7:11 must be considered
(Matt 21:13 and parallels)
(a) Isa 56: promise ofblessing to obedient, even tho eunuch or foreigner; warning against leaders ofIsrael
(b) Jer 7: warning ofjudgment on Israel, which in Jer's time was doing wickedness but expectingGod's protection; esp warns of destruction of Jerusalem temple
(3)Probably Ps 69:9 should also be considered (cited in John 2:17)
Messianic, Davidic
rejected by powerful enemies, who charge himunjustly
(4,8,11‑12,14,18‑19,20)
smitten by God (7,26), but calls on Him fordeliverance (throughout)
curse on enemies (22‑28)
salvation for humble, trusting (6,32‑33)
(4) Some Interpretive Suggestions
Jesus as Messiah = God, appears suddenly intemple
those buying &selling = unbelieving of Israel, misusing their commission from God
presumably this activityis in court of Gentiles (not enough room elsewhere), so also tends to crowd outGentiles, making God look bad to them
Jesus' actions = God'sreaction to unbelieving Israel, both disapproval and (prophetically)driving them away
c. SomeSuggested Lessons
(1) Jesus came to God'speople in his day and found them treating their God‑given privilegesas commonplace. We mustbeware of doing the same today.
(2) Jesus drove themfrom the temple, predicting their dispersion and cutting them off from God togive an opportunity to the Gentiles. We Gentile Christians must beware lest we are cut off because ofunbelief and others receive our blessings.
(3) Just as Jesus camesuddenly to the temple of his day, so he will return suddenly one day. Those who continue in disobedience willbe caught unprepared and suffer loss. His own people will be refined.
3. Some General Observations onActed Parables
a. Though there are manyacted parables in OT, there are only a few clear examples in Jesus' ministry. Besides two above, some otherpossibilities:
(1) Incident in temple at age 12
(2) Baptism by John (taking our judgment onself?)
(3) Healing on Sabbath
(4) Use of spit & clay on occasion(creation?)
(5) Writing on ground when asked to judgeadulteress
(6) Triumphal entry
(7) Anointing Jesus
(8) Foot‑washing
b. Closelyrelated to acted parables are certain other types of activities:
(1) Jesus' miracles,which reveal something (both directly and symbolically) about himself, hismission and God the Father (esp emphasized in John),
(2) Liturgical actions
(a) Baptism
(b) Lord's Supper
c. Such symbolicactions are to be recognized by their unusual character or apparent symbolism.
d. Onceidentified, the meaning of each is to be derived (like other parables) fromcontext and background (both OT and NT).
e. Some dangers:
(1) wrong interpretation
(2) overlooking symbol
(3) finding symbol where none intended
APPENDIX
RabbinicParables
Parablesare "short fictitious stories that illustrate a moral attitude or religiousprinciple." Normally theyhave two levels of meaning, popularly the "earthly story" and the"heavenly meaning."
1. Frequency
2. Variety
3. Parables as Analogies
4. Parables as Mini-Dramas
5. Caricature
6. Stock Metaphors
7. Function and Audience
8. Comparison with Jesus' Parables
1.Frequency. In the ancient Greco-Roman worldparables occur frequently in the teaching of Jesus and the rabbinic literature,but only rarely elsewhere. Over1500 rabbinic parables survive, though only 324 of these date before AD200. These earlier parables aregiven in Johnston (1977). Onlythree date before the time of Jesus, from R. Hillel in the generation immediatelypreceding. Thus the 60 parables ofJesus in the Synoptic Gospels are among the earliest known. Yet Jesus' audience realized he wasspeaking in parables (Mt 13:10), so the form was apparently well-known at thattime. Perhaps parables were commonin the synagogue sermons of Jesus day, as they were later. We have too little information fromthis early period to be sure.
2.Variety. In Jewish usage, the Greek word parabole, like its Hebrewcounterpart mašal, is broader in meaning than our English word"parable." Both alsoinclude proverb and paradox, and mašal can mean by-word orprophetic poem as well. Here weconfine ourselves to parables in the narrower sense, illustrative storiesranging in length from a sentence or two (a "similitude"), to a shortstory of a few hundred words ("story parable"). These may make a single point orseveral; they may be rather allegorical or not. To conserve space here, the parables quoted are the shorterones.
3.Parables as Analogies. Most parableshave two levels of meaning. AsSider notes, parables typically make their points by means of analogy orproportion, using some situation in everyday life to picture something in themoral or spiritual realm. "R.Jacob said: This world is like alobby before the world to come. Prepare yourself in the lobby that you may enter the banquet hall."(J116; m. 'Abot4:16) Here the analogy is:
this world: the world to come = lobby: banquethall.
Theleft side of the equation is the reality part (tenor, nimšal); the right side is thepicture part (vehicle, mašal). The speaker is making one or more points of comparison through thisproportion. His main pointhere is (1) we need to get ready in the first before we enter the second. Some other points are probably implied:(2) you have to pass out of the first to get into the second; (3) the second isfar more important than the first, or even (3a) the second is what the first isall about.
4.Parables as Mini-Dramas. Young notesthat many parables have a structure like that of a miniature drama. They often begin with an introductoryformula, followed by the presentation of the main characters and setting. A crisis is developed and then resolved. Finally, the parable is applied. "Judah ha-Nasi said: 'Unto what isthe matter like? It is like a kingwho was judging his son, and the accuser was standing and indicting him. When the tutor of the prince saw thathis pupil was being condemned, he thrust the accuser outside the court andput himself in his place in order to plead on his behalf. Even so, when Israel made the GoldenCalf, Satan stood before God accusing him, while Moses remained without. What then did Moses do? He arose and thrust Satan away and puthimself in his place.'" (J267; Ex. Rab. 43:1)
5.Caricature. Parables are typically stories drawnfrom everyday life, but often they have some unusual character or exaggeratedaction designed to draw attention to a particular point. The best ones are short and memorablecreations of experienced story-tellers. "It is said, 'Will you be angry with the entireassembly when only one man sins?' (Num 16:22). R. Simeon b. Yohai taught: A parable. Itis like men sitting in a ship. Onetook a drill and began boring beneath his seat. His fellow-travelers said, 'What are you doing?' He responded, 'What does it matter toyou? It's my seat I'm boringunder!' They said, 'The water willcome in and drown us all!'" (J271; Lev. Rab. 4:6)
6.Stock Metaphors. Parable stories often have charactersand actions that are based on common metaphors. Many of these are drawn from the OT, and they help thelistener understand what the point is. Among Johnston's 324 early rabbinic parables, by far the commonestmetaphor is that of a king (161 times), nearly always standing for God. Other common pictures for God arehusband and father. For Israel,the stock metaphors are son, wife, daughter, and servant. Moses is often pictured as a friend,steward or tutor. A banquet isused with some variety, but a common meaning is the age to come. Inheritance sometimes pictures thepromised land, sometimes Israelites, and once the future reward. The skillful parable-maker would oftenweave together a consistent set of these motifs into a story to teach alesson. "A philosopher askedR. Gamaliel, 'Why is your God jealous of idol-worshippers rather than of theidol itself?' He answered, 'I willtell you a parable. To what is thematter like? It is like a king whohad a son, and his son raised a dog whom he named for his father. Whenever the son took an oath, he said,"By the life of this dog, my father!" When the king heard of it, with whom was he angry, his sonor the dog? Surely his son!'"(J174; Mek. Bachodesh 6:113ff)
7.Function and Audience. Among therabbis, parables are commonly used in two ways C as illustrations and asarguments. The rabbi's audiencemight be his disciples in a teaching situation, a congregation listening to asynagogue sermon, or some outsider in an encounter or debate. We see the last of these in the parablecited in #6, above. The teachingsituation is probably the occasion for ##4-5, which are explaining Scripturepassages, and the setting of #3 is likely to have been sermonic.
8.Comparison with Jesus' Parables. The sorts of parables used by the rabbis are often similar to those usedby Jesus, and each can cast some light on the interpretation of the other. In fact, most of what has been saidabove applies to the parables of Jesus.
8.1.Fables. One type of rabbinic parable not foundin the Gospels is the fable, a story featuring animals or plants acting inhuman ways. When one rabbi warnedR. Akiba for violating the Roman decree against studying the Torah, the latterresponded, "Unto what is the matter like? It is like a fox who was walking alongside a river, and hesaw fish going in swarms from one place to another [fleeing the fishermen]. He said to them, 'Would you like tocome on to the dry land...?' Theysaid to him, '... If we are afraid in the element in which we live, how muchmore in the element in which we would die!' So it is with us.... If we go and neglect the Torah [which is our life], how much worse offwe shall be." (J148; b. Ber 61b) This type of parable is occasionally found in the OT (e.g., Judg9:8-15), but is best known in the collection ascribed to Aesop (6th c. BC).
8.2.Sample Parables. A type of parable used by Jesus but not(apparently) by the rabbis is the sample (or paradigm) parable. In these, the story operates only on asingle level, being already a moral or religious story without the use ofanalogy. Instead, a sample of the sort of behavior to be approved or condemnedis given (e.g., the parables of the Good Samaritan, Lk 10:30-36, and the RichFool, Lk 12:16-21), and the recipient is expected to generalize the lesson fromthis concrete example. These havea background in the case law of the OT, and in the sample stories of theProverbs (e.g., Prov 7:6-23).
8.3.Similar Parables. Stock metaphors (#6) are used by Jesusas well as the rabbis, and in a few cases, a similar cluster of such metaphorsresults in a very similar parable. Compare R. Tarfon's saying, "The day is short, the task is great,the laborers are idle, the wage is abundant, and the master of the house isurgent" (m. 'Abot 2:15), with Jesus' "The harvest is plentiful, but theworkers are few. Ask the Lord ofthe harvest, therefore, to send out workers into his harvest field" (Lk10:2). Or consider the followingparable: "A king had avineyard for which he engaged many laborers, one of whom was especially apt andskillful. What did the kingdo? He took this laborer from hiswork, and walked through the vineyard with him. When the laborers came for their hire in the evening, theskillful laborer also appeared among them and received a full day's wages fromthe king. The other laborers wereangry at this and said, 'We have toiled the whole day, while this man hasworked but two hours; why does the king give him the full hire, even as tous?' The king said to them, 'Whyare you angry? Through his skillhe has done more in two hours than you have all day.'" (y. Ber. 2:5) The story is very similar to that ofJesus in Mt 20:1-16, but the lesson is very different.
R. C. Newman
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BIBLIOGRAPHY FORPARABLES COURSE
BIBLIOGRAPHIES
Kissinger, WarrenS. The Parables of Jesus: AHistory of Interpretation and Bibliography. ATLA Bibliography Series #4. Metuchen, NJ: Scarecrow Press, 1979.
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