In considering the subject of the parables of the New Testament, questions immediately arise as to what is a parable? and why did our Lord so often speak in parables?
The word “parable,” in the New Testament, is a translation of the Greek word, parabolee, and is always translated “parable” in the Authorized Version, except in Mark 4:3030And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? (Mark 4:30), where it is “comparison” (but “parable” would be correct); in Luke 4:2323And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. (Luke 4:23), where it is “proverb;” and in Hebrews 9:9; 11:199Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:9)
19Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. (Hebrews 11:19), where it is “figure.” The word is derived from paraballo, and signifies literally, “a placing one thing by the side of another,” a” comparison;” and hence a “simile,” “similitude,” “parable.”
A short narrative was related, with more or less of detail, but always complete in itself. Alongside of this ran, as it were, its interpretation; as we see beautifully brought out in the parable of the sower, and our Lord’s own interpretation. The sower, the seed, and the various sorts of ground, have that which answers to each.
This, in short, shows us what is a parable. It has often been said there are no parables given us by John in his Gospel. It is true that the above Greek word is not used by this apostle, but he uses another word (paroimia), translated” proverb,” in John 16:25, 2925These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. (John 16:25)
29His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. (John 16:29), and 2 Pet. 2:2222But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. (2 Peter 2:22), and” parable,” in John 10:66This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. (John 10:6). Now, seeing that John omits all the parables given by the other Evangelists — in keeping with the character of his Gospel, for he once only uses the term, “kingdom of God” (John 3:33Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. (John 3:3)) — the question arises, Is the passage in John 10:66This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. (John 10:6) a “parable”? It is Christ as the Good Shepherd, and a little consideration will show that it is not like any of the other parables, and partakes more of the character of an” illustration” than of a parable, and is rightly translated an allegory.”
Our Lord Himself introduces His parables by a quotation from the Old Testament. He spoke to the people in parables,” that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.” (Matt. 13:3535That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. (Matthew 13:35).) This is generally marked as a quotation from Psalm 78:22I will open my mouth in a parable: I will utter dark sayings of old: (Psalm 78:2). That reads (with ver. 3), “I will open my mouth in a parable, I will utter dark sayings of old; which we have heard and known, and our fathers have told us;” whereas our Lord speaks of things” kept secret from the foundation of the world.” What were these secret things he was about to explain to them? Our Lord Himself tells us. The disciples asked Him why He spoke to the people in parables. He replied,” Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” (Matt. 13:1111He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 13:11).)
Why were only the disciples to know these mysteries? It was because of the judicial blindness of His once-favored people. He spoke to them in parables,” because they, seeing, see not; and hearing, hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.” (Matt. 13:13-1513Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. (Matthew 13:13‑15).)
Thus, it is plain why our Lord spoke in parables. His followers were to understand the mysteries of His kingdom, but the Jews were not; they had closed their eyes, and judicial blindness now enshrouded them. Christ had come to His own, and His own had received Him not. The Pharisees had already been guilty of the sin against the Holy Ghost, by declaring that He cast out demons by the power of Beelzebub, the prince of demons. (Matthew 12:2424But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. (Matthew 12:24).) Some of the parables were given to the disciples only, and what He had spoken in public He explained to them in private.
There were “mysteries,” then, revealed by the parables: things above and beyond what had been recorded in the Old Testament, and which no one could possibly have discovered: they must be revealed. Without this who could have known that Satan was busy catching away the seed sown by the Gospel? Or that he was sowing tares among the wheat in the kingdom? Who could have known that God was making a marriage feast for His Son, to which all were welcome? Or that there was joy in heaven over one repenting sinner? Who could have conceived the manner of reception the Father gives to a returning prodigal? Or could have imagined the dread scene of the rich man and Lazarus when they had quitted this word? These are some of the divine mysteries Christ would have His disciples know.
To us also — Christians in this day — it is given to know the mysteries of the kingdom. Christ calls us friends, to whom He reveals what He is doing. (John 15:1515Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. (John 15:15).) “We have the mind of Christ.’’ (1 Cor. 2:1616For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:16).) Happily, of several of the parables we have our Lord’s own explanation. May He give us, by the teaching of the Holy Spirit, the true interpretation of them all.
On considering the parables of our Lord, it will be seen that they may be classified under a few general headings, showing –
I. The condition of the people of Israel, and their being set aside as a testimony for God; such as the parables of the Wicked Husbandmen, the Fig-tree, and the Two Sons.
II. The setting up of the kingdom, and Satan’s opposition to it; such as the Sower, the Tares, and the Leaven.
III. The way of God in bringing into the kingdom; such as the Great Supper, the Lost Sheep, and the Prodigal Son.
IV. The responsibilities of those connected with the kingdom; such as the Unmerciful Servant, the Talents, and the Ten Virgins.
Two of the parables — the Mustard Seed and the Leaven — show clearly that there is a great similarity between the terms “Kingdom of heaven” and “Kingdom of God,” seeing that these same parables are referred to the kingdom of heaven in Matthew and the kingdom of God in Luke. While the “kingdom of God” is more general, “kingdom of heaven” is found only in the Gospel by Matthew, and that seems to give it an especial reference to Israel. They are looking for an earthly kingdom, it was important to turn their eyes to heaven, the place whither their Messiah must go before He comes to set up His kingdom in power on earth.
The parables have been used as the medium of much false teaching. Where our Lord Himself did not interpret, false teachers have been busy; indeed, we all need to be on our guard, or we may go astray, especially in interpreting the detail of a parable. We must remember that a parable is a comparison, mostly of natural things (with which all are more or less familiar), with things of a deeper and spiritual meaning. The great thing is to gather the teaching of a parable as a whole, and then take up the details, as far as they are in agreement therewith, rather than to insist on every detail, which very few of the parables will allow. For instance, it will not do to conclude that, because in the parable of the Virgins there were five wise and five foolish virgins, there will be an equal number of professors lost and saved. This forms no part of the teaching of the parable. The fact is, that in the parables we need the teaching of the Holy Spirit, as we do in every other part of the word of God. Our Lord explained the parables to His disciples, in His own presence, privately; may we, in the same presence, seek to learn them also.
We have seen the solemn position of Israel in the days of our Lord on earth. They had not received Him, and were not to understand the mysteries of the kingdom. Let us not forget the great responsibilities devolving on Christendom in this our day. We see much error and evil around us on every hand. Surely the light that many had has become darkness, and, alas! how great is that darkness. Whereas God is faithful, and has promised that he that will do His will, shall know of the doctrine whether it be of God. (John 7:1717If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. (John 7:17).) But if any shut their ears, and turn away from the truth, a time is hastening on when that Wicked shall be revealed, and God will send strong delusion that they should believe a lie. (2 Thess. 2:8, 11, 128And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: (2 Thessalonians 2:8)
11And for this cause God shall send them strong delusion, that they should believe a lie: 12That they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2:11‑12).)
May God bless our study of the parables of our Lord, enable us to understand the mysteries of the kingdom, and see what His purposes are respecting Christendom and the poor world through which we are passing; and, while we enjoy our privileges, which are many, may we seek grace to answer to our responsibilities, which are great, remembering that “unto whomsoever much is given, of him shall much be required.”