THE word " parable " is from the Greek word Parabole, and this is derived from Paraballo, which signifies " to place beside," " to place one thing beside another," as in making a comparison, and hence a " simile," " similitude," " parable.'
A short narrative was related, which had a hidden meaning in its various details. When its interpretation was understood it was calculated to remain fixed on the memory more than if only the truths contained in the interpretation had been given.
The disciples asked the Lord why He spoke to the people in parables. He replied, " Because it is given unto you to know the mysteries of the kingdom, hut to them it is not given " (Matt. 13), though some of the parables were so plain and pointed that the chief priests and Pharisees perceived that He spake of them. (Chapter 21:45.) The "gospel" of the kingdom was for them all, hut not the " mysteries " of the kingdom.
It has often been remarked that a parable and its interpretation " do not run on all fours," by which is meant that while the general meaning of a parable may be plain, all its details cannot be found to correspond with the interpretation. In attempting to enforce such correspondence evil doctrine has sometimes been the result.
None of the parables are found in the Gospel by John, and he only once uses the term " Kingdom of God " (Chapter 3:3.) This is unquestionably in keeping with the character of his Gospel; but in chapter 10: 6, we read "This parable spake Jesus," when He proceeds to refer to Himself as the Good Shepherd. The word in this passage is not the same as is translated " parable " in the other Gospels, and would be better translated " allegory." It will he seen that the teaching is not in the form of a parable.
The Parables of our Lord have been classified thus:
1. the Setting Aside of Israel in the Following Parables:
1. The Two Sons. (Matt. 21:28—32.) Our Lord gives the interpretation. The publicans and the harlots (who virtually said that they would not go) repented and went; whereas the chief priests and the elders (who professed to go and work in God's vineyard) did not really go.
2. The Wicked Husbandmen. (Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19.) The Lord gave the key to this parable in the words, " Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." The chief priests and Pharisees perceived that it referred to them.
3. The Barren Fig-tree. (Luke 13:6-9.) The Lord carne (to Israel) seeking fruit; but finding none, ordered the fig-tree to be destroyed; permitted it to remain another year to see if it would yield any fruit, but, alas' we know it did not, and judgment fell upon the city and people.
2. the Setting up of the Kingdom, and Satan's Opposition to It.
1. The Sower. (Matt. 13:3-9; Mark 4:39; Luke 8:5-8.) Our Lord gives the interpretation of this parable. He had come seeking fruit, hut finding none, He in grace became a Sower, and He tells us what hinders the seed bringing forth fruit.
2. The Wheat and the Tares. (Matt. 13:24-30.) Our Lord also explains this parable. He had sown good seed, and Satan had sown darnel among the wheat. All was to he allowed to grow together until the harvest: not grow together in the church, but in the world, or indeed in Christendom.
3. The Growth of Seed. (Mark 4:26—29.) The seed is completely fitted to produce fruit, and God in an unseen way brings it to perfection, and ripe fruit is the result.
4. The Grain of Mustard Seed. (Matt. 13:31,32; Mark 4:30-32; Luke 13:18,19.) The seed of the kingdom appears very small, but it prospers into a kingdom; and worldly powers attach themselves to it.
5. The Leaven. (Matt. 13:33; Luke 13:20,21.)
Leaven in scripture is always a type of evil. The parable teaches that evil will work until all is leavened.
6. The Hidden Treasure. (Matt. 13:44.) Our Lord bought the field (the world) because of the treasure (His elect) hidden therein.
7. The Pearl of Great Price. (Matt. 13:45,46.) Similar to the last. There the field was bought; here the one pearl of great price was bought.
8. The Net cast into the Sea. (Matt. 13:47-50.) The gospel net gathers good and bad (those saved and those who make a profession only); all will be duly sorted at the end of the age.
9. The Pharisee and the Publican. (Luke 18:10-14.) The Pharisee thanked God for what he himself was, and in his self-righteousness despised the publican. The publican cried for mercy as a guilty sinner, and went to his house justified.
10. The Two Debtors. (Luke 7:41-43.) The poor woman had been forgiven much, and she loved much.
11. The Unjust Judge. (Luke 18 i-8.) The Lord gave the key to this parable to His hearers: " they ought always to pray, and not to faint." The answer will come at the right time, and the earthly elect shall be delivered.
12. The Laborers in the Vineyard. (Matt. 20:1-16.) This teaches the sovereignty of God, who asks, " Is it not lawful for me to do what I will with mine own.... the last shall be first, and the first last: for many are called, but few chosen.'
3. the Way of God in Bringing Into His Kingdom.
1. The Lost Sheep. (Matt. 18:12,13; Luke 15:4-7.) This shows how the Lord Jesus goes after His lost ones, and the joy that there is in heaven in the salvation of a sinner.
2. The Lost Piece of Money. (Luke 15:8-10.) The Holy Spirit also searches for the lost ones-lost in the house—and again there is joy in the presence of the angels over one repentant sinner.
3. The Prodigal Son. (Luke 15:11-32.) This shows the manner of the reception the Father gives to any returning prodigal. " They began to be merry."
4. The Marriage for the King's Son. (Matt. 22:2-14.) God makes a marriage-feast in honor of His Son. The Jews, who were first bidden, would not come; then others, and the most outcast, are invited to the feast-the feast of salvation. But one had not put on the robe provided for him (Christ) and was cast out.
5. The Great Supper. (Luke 14:16-24.) This is similar to the preceding, but goes out wider. Those hidden did not ill-treat the messengers, as Israel had done, whose city was burnt up. Here all the invited guests make excuses, therefore others are brought in, and some are compelled, that " the house may be filled." " Where sin abounded grace did much more abound."
4. Responsibilities of Those Connected With the Kingdom.
1. The Good Samaritan. (Luke 10:30-37.) The Lord spoke this parable in answer to a question by a lawyer, who, wishing to justify himself, said, " And who is my neighbor? The lawyer had to confess that the Samaritan had acted " the neighbor " to the poor wounded man. Then our Lord said, " Go and do thou likewise." The act of the Samaritan is all the more pointed, because he is the only one of the three who might have been thought to have had a legitimate excuse, because, as "the Jews have no dealings with the Samaritans," he might have acted in accordance therewith.
2. The Foolish Rich Man. (Luke 12:16-21.) The explanation of this is given in the few words, " So is he that layeth up treasure for himself, and is not rich toward God."
3. The Unjust Steward. (Luke 16:1-13.) The teaching of this parable is to sacrifice present advantage for that which is future. It is the lord of the parable, and not the Lord Jesus that " commended " the steward for his wisdom but our Lord applies the parable thus. Make to yourselves friends of the mammon of unrighteousness (worldly possessions) that ye may be received hereafter into everlasting habitations: similar to the exhortation, " Lay up for yourselves treasures in heaven; " " He that giveth to the poor lendeth to the Lord," &c. Our Lord then exhorts His hearers to be (not like the unjust steward, but) faithful in the unrighteous mammon, which belongs to others, that the true riches belonging to the Christian may be entrusted to them. Contrast the rich man in the next parable who had lived for the present and had not been wise as to the eternal future.
4. The Rich Man and Lazarus. (Luke 16:19 -31.) Nothing is said in this parable about Lazarus being a good or righteous man, and nothing about the rich man being a wicked man: nor does Abraham bring any such charge against him. He simply said, "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." The teaching doubtless is that the outward circumstances of a man here are now no proof that he is a righteous man. This was a needful lesson, because in the Old Testament wealth was promised to the righteous. " The generation of the upright shall be blessed. Wealth and riches shall be in his house " (Psa. 112:2,3); the Psalmist said he had never seen the righteous begging bread, &c. All this was to he altered. It was difficult for a rich man to he saved, and many poor were among God's chosen ones.
5. The Pounds. ( Luke 19:12-27.) This parable was given because Christ " was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear." No, He was about to leave them, and to entrust to each of His servants a pound, with the word, " Occupy till I come," or "Trade till I come." The simple teaching is that the Christian is to use his gifts not for himself, but for his Lord and Master.
6. The Unmerciful Servant. (Matt. 18:23-35.) Peter had asked how many times he was to forgive an offending brother, when this parable was spoken. It is elsewhere laid down that according to what we measure out to others, such will be measured out to us. (Matt. 7:2.) God's grace does not set aside His government among His saints. There is without doubt in this parable also a description of the Jews' hatred of grace to the Gentiles. The Gentiles had owed them somewhat, alluded to here as a hundred pence,
but what was that in comparison to what the Jews owed to their God, compared here to ten thousand talents?
A provisional pardon was preached to them by Peter (Acts 3:19-26), but this grace they rejected, and their treatment of Paul showed that they could not forgive the hundred pence. Matt. 18:34,35 declares their judgment. (Cf. Matt. 5:25,26; 1 Thess. 2:15,16; Isa. 40 a.)
7. The Ten Virgins. (Matt. 25:1-13.) The teaching of this parable is plain. There is profession without Christ (lamps without oil), and those with oil in their vessels. All went to sleep and forgot the hope of the Bridegroom coming, until the cry went forth that He was near. They awoke, trimmed their lamps, and the wise went in to the marriage, but the unwise are refused admittance. The parable closes with, " Watch therefore, for ye know neither the day nor the hour." This sets forth the responsibility of Christendom in connection with the Lord's coming. The long-forgotten hope has been revived by the midnight cry, and great activity is the result, both among wise and unwise, and the Lord is surely at hand. That the virgins symbolize Christians, and not the faithful remnant, is evident, for these will not sleep (persecution will prevent that), nor be a mixed company, nor have a long time to wait for their deliverer.
8. The Talents. (Matt. 25:14-30.) This is very similar to the parable of the Pounds given in Luke. The Talents immediately follow the parable of the Ten Virgins. While the Lord tarries we are not to go to sleep, as did the virgins, but to use the talents our Lord has given us, and use them for Him.
After our Lord had been relating some of His parables He said to His disciples, " Have ye understood all these things? They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder which bringeth forth out of his treasure things new and old." (Matt. 13:51,52.)
List of Parables and Similes.