Parables of the New Testament

The sower (Matt. 13:3³And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; (Matthew 13:3)), is the result of the word sown in the heart, with the forms of evil which hinder its bringing forth fruit.

The tares (Matt. 13:24²⁴Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: (Matthew 13:24)), gives us the history of the kingdom of heaven during the absence of the Son of Man till his return-the harvest included. Or, the result of the sowing by the Son of Man in the world, at the close of man's carelessness, who allowed Satan also to sow.

There is a better circumstance to remark in the parable of the seed in. Mark: they immediately receive it with gladness; but this immediately is not for the conscience.

The mustard-seed (Matt. 13:31³¹Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: (Matthew 13:31)) is the outside appearance of power taken by Christendom.

The leaven (Matt. 13:33³³Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33)), dissemination, in the limits permitted by the counsels of God, of an external doctrine.

These three last parables were spoken before the world.

The hidden treasure (Matt. 13:44⁴⁴Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. (Matthew 13:44)).

The three parables which follow give thoughts of Christ communicated to his disciples.

The hidden treasure.- Christ buys the world, which in itself is worth naught, in order to have the treasure which God had hidden, and which He saw there.

The pearl of great price (Matt. 13:45⁴⁵Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: (Matthew 13:45)).- The Spirit of Christ apprehends the moral beauty which God has set in the Church, and will have it at any price.

The net (Matt. 13:47⁴⁷Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: (Matthew 13:47)).- The result of the gospel in gathering things of every kind, good and bad, which are separated, and those which are good are put into vessels.

In the parables of the "tares" and the " net," it is the angels who separate the good from the bad, in giving effect to judgment; it is they also who put that which is good into the vessels and into the barn.

The lost sheep; the lost piece of money; the prodigal; (Luke 15).-The grace of God, which saves a sinner, is far more precious than the justice of God, which would recognize a just person, if such there were.

These parables of "the lost sheep," " the lost piece of silver," and " the prodigal son," chew us the grand principle of action of the Father, the Son, and the Holy Ghost.

The first is the Son, the Good. Shepherd, who seeks and saves the lost sheep, the poor sinner.

The second is the Spirit acting by the Truth.

The third is the effect of the Holy Spirit in the heart, and the reception, by the Father, of him who is thus brought back.

The first two are pure grace, inasmuch as they speak of the sovereign action of God on an object which is entirely passive.

The third is the manifestation of that grace in the career of sin.

The pitiless servant (Matt. 18:28²⁸But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. (Matthew 18:28)).-The Jews, refusing grace to the Gentiles, have remained under their own guilt; or -

The grand principle of pardon to the individual;

Prophetically; the Jews having been pardoned the death of Christ but, having resisted grace to the Gentiles, suffer the consequences of the rejection of Christ. Paul said, when speaking of the Jews, " Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost" (1 Thess. 2:16¹⁶Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:16)).

The householder (Matt. 20.16).-The principle of grace and divine sovereignty, applied to the labors of the faithful when considered as servants-the reward.

In order to understand this parable, chapter 20:16 and chapter 19:30 must be compared together. The parable of chapter 20 is a guard against the abuse which the flesh would make of what, Christ had said of the recompense for giving up all that a man has, at the end of chapter 19.

The fig-tree cursed (Matt. 21:19¹⁹And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. (Matthew 21:19)).-This is an historic fact. It is a judgment of the Jewish nation, as a tree, to bear fruit.

The two sons (Matt. 21:28²⁸But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. (Matthew 21:28)).-Those who pretend to a righteousness of their own in contrast with sinners.

The men of the vineyard (Matt. 21:33³³Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: (Matthew 21:33)). The conduct of the Jews toward the prophets and Christ, and the divine judgment thereupon.

The marriage of the king's son (Matt. 22). Invitation addressed first to the Jews and then to the Gentiles. In Luke 14:16¹⁶Then said he unto him, A certain man made a great supper, and bade many: (Luke 14:16), the poor are introduced in contrast with the rich; but, to be recognized as a guest, we must of necessity put on Christ.

The unfaithful servant (Matt. 24:45⁴⁵Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? (Matthew 24:45)).- The ministry of the Church as to its responsibility, and a warning, that, to defer the thought of Christ's return, leads to unfaithfulness and judgment.

The ten virgins (Matt. 26) -While Christ prolongs his absence, the whole Church loses the idea of his return and slumbers; but the cry of his return breaks its slumber, and those who have the Holy Ghost are separated from the others. The judgment depends upon the lack or possession of grace.

The talents (Matt. 25:14¹⁴For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. (Matthew 25:14)).—This parable judges responsibility according to the use of gifts received.

In this parable, in Matthew, that which specially has prominence is the sovereignty of God; in Luke it is more peculiarly the responsibility of man (Luke 19:18¹⁸And the second came, saying, Lord, thy pound hath gained five pounds. (Luke 19:18)).

The piece of new cloth put into the old (Matt. 9:16¹⁶No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. (Matthew 9:16)).—Jesus gives two reasons why his disciples did not fast: the first is, his presence with them; the second, that it is impossible to give new force to old habits and old traditions.

The good Samaritan (Luke 10) is the spirit of grace, which, acting in us, makes every one to be our neighbor. The Priests and Levites were the persons who should have represented God, but love was wanting.

Jesus perfectly did so.

The servant found watching. (Luke 12:35³⁵Let your loins be girded about, and your lights burning; (Luke 12:35), etc.) -The Church, if faithful will be set over all that Christ has. Faithfulness during the absence of Christ rewarded with the enjoyment of all that he inherits.

The barren fig-tree (Luke 13).- It is Christ who stays the judgments of God on the Jewish people by his intercession; but, his labor being without response, He leaves the people to the course of the judgments. The fig-tree being rejected, the mustard-seed takes its place. Jews-Church.

The unfaithful steward (Luke 16).-Man having lost by his unfaithfulness the right to dispose of the creatures of God, yet still enjoying the power of doing so, is invited, by grace, to the mansions on high, which are God's.

The rich man and Lazarus (Luke 16).—The rich man casts the light of the world to come on the circumstances of the present world, in order that we may judge morally.

The importunate widow (Luke 18).—God, who apparently delays, executes judgment in the end, for those who wait on him. This specially applies to the Jewish residue in the last day. When Christ comes, man will not expect to find him at his return an avenger.

Jesus the true vine (John 15),-Jesus takes the place of the Jewish nation, as the true vine (Isa. 5).

The door and the shepherd (John 10).-Jesus, fulfilling all that God had said of the Messiah, enters by the door, which is himself, and which is set forth as the sole way of entrance: thus he becomes the door for all His sheep.