PARABLES OF THE BIBLE SY 2017-2018 LESSON 1 THE KEY PRINCIPLES OF THE PARABLES I. What is a Parable? A parable is a short, simple story from which a moral lesson can be drawn. A parable is usually a fictitious story that could be true. A parable draws from images and events that would be familiar to the listener. A parable is constructed of symbolism that must be interpreted to be understood. A parable is aimed at communicating a spiritual truth (usually one primary truth). heavenly meaning. Some have said, It is an earthly story with a A. The concept and use of parables is found in both the Old and the New Testament. 1. The Hebrew word that is often translated parable in the Old Testament is mashal. Psalm 78:1-3 O my people, hear my teaching; listen to the words of my mouth. I will open my mouth in parables, I will utter hidden things, things from of old what we have heard and known, what our fathers have told us. a. This word literally means a parable, similitude, proverb, song or poem. The word parable is usually used of an 1
extended story with a moral, while a proverb is a sentence, opinion or saying containing ethical wisdom. In both cases they are often extended similes. b. In a wide range of use this word covers a several forms of picturesque and suggestive speech- all those forms in which ideas are presented in the robes of imagery. c. This word is translated parable, proverb, oracle or saying. d. This word is used most often in connection with the Book of Proverbs. The Book of Proverbs is a collection of short, pithy statements that are intended to teach practical principles of living. e. Most of the other times that it is used it is speaking of an incident in someone s life becoming a proverb (II Chr. 7:19-22). But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods, and worship them, then I will uproot them from My land which I have given them; and this house which I have sanctified for My name I will cast out of My sight, and will make it a proverb and a byword among all peoples. And as for this house, which is exalted, everyone who passes by it will be astonished and say, Why has the LORD done thus to this land and this house? Then they will answer, Because they forsook the LORD God of their fathers, who brought them out of the land of Egypt, and embraced other gods, and worshiped them and served them; therefore He has brought all this calamity on them. In this case it is a true story that is meant to be told to others in the future that will teach a life principle. 2
The root idea of mashal is to be like, and often refers to the sentences constructed in parableism, so characteristic of Hebrew poetry. 2. The Greek word that is often translated parable in the New Testament is parabole. a. This word literally means a placing of one thing by the side of another. It is used in the Bible both literally and metaphorically to refer to the following (Thayer s): A comparison of one thing with another, likeness or similitude Literally denotes a placing beside, (akin to paraballo, to throw or lay beside, to compare). It signifies a placing of one thing beside another with a view to comparison. (W.E. Vine, Vine s Expository Dictionary of New Testament Words, p. 840) It is derived from the Greek word parabole that comes from two other Greek words. o Ballo (verb): to throw or cast. o Para (preposition ): along side of. o That which is thrown alongside of, thus resulting in a comparison. Generally speaking, a parable is a comparison or analogy drawn from nature or human circumstances, the object of which is to set forth a spiritual lesson. In the parables of Jesus there are comparisons of spiritual realities and natural occurrences. An example by which a doctrine or precept is illustrated A narrative, fictitious but agreeable to the laws and usages of human life, by which either the duties of men or the things of God, particularly the nature and history of God s kingdom are figuratively portrayed 3
An earthly story with a heavenly meaning A pithy and instructive saying, involving some likeness or comparison and having perceptive or admonitory force b. This word is translated figure, symbol, parable or proverb. 3. Another Greek word for Parable is paroimia This word means an adage, dark saying, wayside saying, a proverb, a presentation deviating from the usual means of speaking; being drawn from common objects and incidents and meant for public use. For example: John 16:6-18, 25; 15:1-18. It is also used of comparisons or illustratios which have no narrative or statements of sequence of events in them. For example: Matthew 15;15; Luke 6:39; Matthew 24: 32,33 As the general word used for parable signifies to set side by side and compare earthly truths with heavenly truths, or a similitude, an illustration of one of one subject to another. Parables prove that the external is the mirror in which we may behold the internal and the spiritual. II. WHY DID JESUS SPEAK IN PARABLES? A. Jesus switched from clear, well outlined teaching to teaching in parables. 1. When Jesus began His teaching He was simple, clear and direct (See: Matthew 5-7). 4
Matthew 5:38-42 You have heard that it was said, An eye for an eye and a tooth for a tooth. But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away. 2. In the latter half of His ministry, Jesus teaching became veiled in symbolism that required interpretation (Mt. 13:34-35). All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: I will open My mouth in parables; I will utter things kept secret from the foundation of the world. a. The disciples of Jesus immediately picked up on the switch in style (Mt. 13:10). And the disciples came and said to Him, Why do You speak to them in parables? b. The disciples themselves needed interpretation to understand this new style (Mt. 13:36b). And His disciples came to Him, saying, Explain to us the parable of the tares of the field. B. Jesus made the change for specific reasons 1. Jesus spoke in parables to conceal truth from those who were closed to the truth. a. The religious leaders had just accused Jesus for the second time of being inspired by the devil (Mt. 12:24, Also: Mt. 9:34; Mark 3:22; Luke 11:15). Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. 23 And all the multitudes were amazed and said, Could this be the Son of David? 24 Now when the Pharisees heard it they said, 5
This fellow does not cast out demons except by Beelzebub, the ruler of the demons. 25 But Jesus knew their thoughts, and said to them: Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 26 If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. 28 But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. Matthew 12:22-28 b. Jesus had just warned the leaders that they were verging on blasphemy of the Holy Spirit (Mt. 12:31-32). Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. He warned them not to stand against God (Mt. 12:28, 30) He who is not with Me is against Me, and he who does not gather with Me scatters abroad. Matthew 12:30 He warned them to change their hearts (Mt. 12:33-35). Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit. Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. He warned them about impending judgment for the careless words that they were speaking (Mt. 12:36-37). But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. For by your 6
words you will be justified, and by your words you will be condemned. c. Jesus decided that He was not going to cast pearls before swine (Mt. 7:6). Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. Don t give what is holy to unholy people. Don t give pearls to swine! They will trample the pearls, then turn and attack you. NLT d. Jesus would turn from those who were closed and focus on those who were open to His message. Paul and Barnabas had a similar experience on their first missionary journey (See: Acts 13:44-46). On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul. Then Paul and Barnabas grew bold and said, It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. 2. Jesus spoke in parables to reserve truth for those we were open to the truth. Notice Jesus explanation as to why He was now teaching in parables (Mt. 13:10-17). And the disciples came and said to Him, Why do You speak to them in parables? 11 He answered and said to them, Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. 12 For whoever has, to him more will be given, and he will have 7
abundance; but whoever does not have, even what he has will be taken away from him. 13 Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 And in them the prophecy of Isaiah is fulfilled, which says: Hearing you will hear and shall not understand, and seeing you will see and not perceive; 15 For the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them. 16 But blessed are your eyes for they see, and your ears for they hear; 17 for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. a. The religious leaders and those who followed them had demonstrated that they had dull hearts and that they were spiritually hard of hearing. Jesus employed it to enlighten, exhort, and edify. Through the use of parables, He sought to commend to men s understandings and hearts the spiritual truths of His kingdom. Adopting a method which is recognized by Jewish teachers, Christ attracted the mind and conciliated attention. Men had to be won, and the parable was a ready means of securing this, and He was superb in the use of it. b. He wanted to reserve His teaching for those who were sincere about learning from Him. A good way to translate verse 12 is as follows: For whoever has [an open and responsive heart], to him more [truth and understanding] will be given, and he will have abundance; but whoever does not have [an open and responsive heart], even what [opportunity] he has will be taken away from him. To those who are open to my teaching, more understanding will be given, and they will 8
have an abundance of knowledge. But to those who are not listening, even what they have will be taken away from them. NLT 3. Jesus taught publicly to the multitudes in parables, but He called His disciples to Him privately to explain the parables (Mt. 13:36). Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, Explain to us the parable of the tares of the field. 4. Jesus adopted the parabolic form of teaching whether addressing His disciples or those like the Pharisees who were his foes in order to convince the one group and convict the other. 5. Jesus opened His mouth and spoke in parables because of their diversified character and degree of spiritual and moral perception in His hearers. (Matthew 13: 35) LESSON 2: KEYS TO INTERPRETING THE PARABLES I. What are some of the keys to interpreting the parables? Since by definition a parable is a statement or story that has a deeper meaning, all parables must be interpreted. But it is important to follow specific guidelines in the interpreting of parables. A. Parables must be identified as such by the interpreter. Most parables are clearly designated as such, but some are not as clearly designated. One way to identify a parable is watching for the word like in a passage just before a story is told. The best example of this is the parables of the kingdom found in Matthew 13. These parables all begin with the statement, The kingdom of heaven is like... Remember that most parables are simply extended similes. 9
B. Parables must be understood based on the context of when it was spoken. 1. This includes the passage context. The context of the passage will help to determine the original intent and usages of the parable. This original intent will often provide assistance with the main thrust of the parable and the specific application of the parable. 2. This includes the cultural context. Many of Jesus parables contain elements of culture that need to be interpreted, including such things as a mustard seed, measures of meal, leaven, sowing of seed, etc. In order to fully understand the parable the interpreter will have to learn more about these elements of the parable. 3. Parables must be understood as an overall unit with out too much emphasis on the particulars. That is, you cannot take the analogy further than its primary intended meaning by trying to capture a hidden meaning in every single word. Most parables are meant to have one primary application. 4. Parables must be interpreted with the application of other hermeneutical principles including the context principle, the symbolic principle and the moral principle. Context Principle What does the term context mean? o The term context comes from a combination of two Latin words and literally means to weave together. o It refers to the relationship of a particular passage to 10
the rest of the text that surrounds it. Every individual text is woven together with other portions to make up a greater tapestry of words and thoughts. o In the broadest sense the actual context may go well beyond the written text to include the surrounding aspects that were present when the material was written. This could include the historical or cultural context in addition to the actual textual context. Webster says that context is the parts of a discourse that surround a word or passage that can throw light on its meaning. The principle here is that the part can only be fully understood in relation to the whole. Moral Principle o The moral principle of biblical interpretation is that principle of interpretation that assists the interpreter in extracting timeless truths from the passage under consideration and applying them to our contemporary world. o What is a moral truth or principle? o The dictionaries define moral in several ways. A message conveyed or a lesson to be learned from a story or event. A concisely expressed precept or general truth; a maxim. 11
A moral is an ethical principle that is drawn from a story or incident. o The dictionary defines moralize as to derive a moral from something, to make moral reflections concerning something or to explain something in a moral sense. Symbolic Principle o Symbols are commonly used in all cultures. In the modern world symbols are used for the purpose of communicating between cultures (e.g. handicapped zones, toilet facilities, directional signs, etc.). o There are several definitions of symbol that help us to understand the meaning. A symbol is something such as an object, picture, written word, sound, or particular mark that represents something else by association, resemblance, or convention. Wikipedia Something chosen to stand for or represent something else, usually because of a resemblance in qualities or characteristics. Funk & Wagnalls An object used to typify a quality, abstract idea, etc. (The oak is a symbol of strength). Funk & Wagnalls 5. Parables must not be used as a source of doctrinal formulation. There may actually be hypothetical aspects to a parable that are not consistent with reality or sound doctrine. To formulate a doctrine of heaven and hell from the parable of the rich man and Lazarus or the wise and foolish virgins would lead one astray. Doctrine can be confirmed in parables, but parables should never be the primary source of doctrinal theology. 12
II. Application of the principles of interpretation Some examples of the application of these principles of interpretation on the parables of Jesus are stated below. The following is a partial listing of Jesus parables: 1. The two debtors (Luke 7:41-50) 2. Sewing a new patch on old garment (Mt. 9:16). 3. Putting new wine into old wineskins (Mt. 9:9-17). 4. Sower of seeds in the field (Mt. 13:3-23). 5. The wheat and the tares (Mt. 13:24-30, 36-43) 6. The mustard seed (Mt. 13:31-32) 7. Leaven (Mt. 13:33) 8. The treasure hidden in the field (Mt. 13:44). 9. The pearl of great price (Mt. 13:45-46) 10. The dragnet (Mt. 13:47-50) 11. The instructed scribe (Mt. 13:52) 12. The good Samaritan (Luke 10:30-37) 13. The rich fool (Luke 12:16-21) 14. The barren fig tree (Luke 13:6-9) 15. The great supper (Luke 14:15-24) 16. Building a tower (Luke 14:28-30) 17. Going to war (Luke 14:31-33) 13
18. The lost sheep (Luke 15:3-7; Mt. 18:10-14) 19. The lost coin (Luke 15:8-10) 20. The prodigal son (Luke 15:11-32) 21. The unjust steward (Luke 16:1-8) 22. The rich man and Lazarus (Luke 16:19-31) 23. The unprofitable servants (Luke 17:7-10) 24. The persistent widow (Luke 18:1-8) 25. The Pharisee and the publican (Luke 18:10-14) 26. The unforgiving servant (Mt. 18:23-35) 27. The householder (Mt. 20:1-16) 28. The two sons (Mt. 21:28-31) 29. The vineyard (Mt. 21:33-44) 30. The marriage supper (Mt. 22:2-14) 31. The faithful and wise servant (Mt. 24:45-51) 32. The wise and foolish virgins (Mt. 25:1-12) 33. The talents (Mt. 25:14-30) A. Many of Jesus parables were given as general instruction concerning principles of the Kingdom of God. 1. The Parables of Building a Tower and Going to War teach us that we need to count the cost before we engage in a project or a conflict (Luke 14:28-33). This can be applied to many avenues of life particularly that of following the Lord and answering His call to discipleship. 14
Note the context of this parable: Multitudes were following Jesus and He wanted them to know the cost of following Him to be sure that they were willing to pay the price (Luke 14:25-27). Now great multitudes went with Him. And He turned and said to them, If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me cannot be My disciple. Moral: Before you set out on any endeavor be sure to count the cost so that you can finish what you start. 2. The parable of the two debtors teaches us that the greater sense of personal unworthiness or need that we have the greater our appreciation will be for what God has indeed done for us (Luke 7:41-50). There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more? Simon answered and said, I suppose the one whom he forgave more. Luke 7:41-43 Note the context of this parable: A sinful woman who had been forgiven by Jesus washed His feet with her tears and wiped them with her hair. When the Pharisee who had invited Him to dinner showed contempt for this, Jesus explained why she was so appreciative. Moral: Those who are forgiven much love much. 15
3. The Parable of the Rich Fool teaches us that the possessions that we have are not merely for the purpose of lavishing greater and greater luxury on ourselves, but we are to use them to glorify God and to help others (Luke 12:16-21). Note the context of this parable: Then one from the crowd said to Him, Teacher, tell my brother to divide the inheritance with me. But He said to him, Man, who made Me a judge or an arbitrator over you? And He said to them, Take heed and beware of covetousness, for one s life does not consist in the abundance of the things he possesses. Luke 12:13-15 Moral: Use your money wisely while you are alive because it will not help you after you are dead. 4. The Parable of the Talents teaches us that God has given every one of us something that we can use for Him or invest in the kingdom of God. He not only expects us to use what He has given us, He expects a return on what He has given to us (Mt. 25:14-30). Moral: Use it or lose it. B. Many of Jesus parables were given as an indictment of the religious leaders of the day. 1. The parable of sewing a new patch on old garment (Matt. 9:16) and putting new wine into old wineskins (Matt. 9:17) teach that you cannot take Jesus New Covenant teachings and just add them to the laws and traditions under the Old Covenant. No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. Nor do they put new wine into old 16
wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved. 2. The Parable of the Barren Fig Tree teaches that when Jesus came to the nation of Israel He expected to find a certain type of fruit, but He did not find it (Luke 13:6-9). He searched for three years in His ministry yet did not find it. He also spoke this parable: A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. Then he said to the keeper of his vineyard, Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground? But he answered and said to him, Sir, let it alone this year also, until I dig around it and fertilize it. And if it bears fruit, well. But if not, after that you can cut it down. John the Baptist was the first to warn the leaders of their lack of fruitfulness (Mt. 3:8-10). Therefore bear fruits worthy of repentance, and do not think to say to yourselves, We have Abraham as our father. For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire. Later on in Jesus ministry He cursed a fig tree that was all leaves but bore no fruit (Mt. 21:18-19). Now in the morning, as He returned to the city, He was hungry. And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, Let no fruit grow on you ever again. Immediately the fig tree withered away. Matthew 21:18-19 3. The Parable of the Great Supper teaches us that the Jews and the religious leaders who were the first ones invited to the supper made every excuse not to come. Eventually the invitation went out to whosoever will may come (Luke 17
14:15-24). Ultimately the original invitees who made excuses never tasted of the prepared meal. So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind. And the servant said, Master, it is done as you commanded, and still there is room. Then the master said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you that none of those men who were invited shall taste my supper. Luke 14:21-24 4. The Parable of the Two Sons again represents the religious leaders and the publicans, sinners and rebellious (Mt. 21:28-32). But what do you think? A man had two sons, and he came to the first and said, Son, go, work today in my vineyard. 29 He answered and said, I will not, but afterward he regretted it and went. 30 Then he came to the second and said likewise. And he answered and said, I go, sir, but he did not go. 31 Which of the two did the will of his father? They said to Him, The first. Jesus said to them, Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him. The first son represents those were rebellious at first but later repented and responded in obedience. The second son represents the religious leaders of the day who say and do not (Mt. 23:3). They make a good profession, but they do not follow through. When 18
they heard this, all the people, including the unjust tax collectors, agreed that God s plan was right, for they had been baptized by John. But the Pharisees and experts in religious law had rejected God s plan for them, for they had refused John s baptism. Luke 7:29-30, NLT 5. The Parable of the Wicked Vinedressers is one of the clearest parables that Jesus told relating to the religious leaders of the day and they did not miss His intent (Mt. 21:33-46). Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. 34 Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. 35 And the vinedressers took his servants, beat one, killed one, and stoned another. 36 Again he sent other servants, more than the first, and they did likewise to them. 37 Then last of all he sent his son to them, saying, They will respect my son. 38 But when the vinedressers saw the son, they said among themselves, This is the heir. Come, let us kill him and seize his inheritance. 39 So they took him and cast him out of the vineyard and killed him. 40 Therefore, when the owner of the vineyard comes, what will he do to those vinedressers? 41 They said to Him, He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons. 42 Jesus said to them, Have you never read in the Scriptures: The stone which the builders rejected has become the chief cornerstone. This was the LORD s doing, and it is marvelous in our eyes? 43 Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. 44 And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to 19
powder. 45 Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. 46 But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. There are several things that Jesus revealed in this parable. Those who work the vineyard are not the actual landowners; they are merely stewards who will have to give an account. God expected there to be fruit from His vineyard. Those in charge of the vineyard mistreated the servants (prophets) sent by the owner. The religious leaders of the day knew that Jesus was the Son of God and rightful heir. They did not kill Him out of ignorance, but out of jealousy. Because of their rejection of the Son, the vineyard would be put into the hands of another nation that would bring forth the desired fruit (I Pet. 2:8-9). The foundation of this new order would be personal brokenness and a right relationship to the Stone that the builders (religious leaders) had rejected. 20
LESSON 3 THE MERITS OF PARABOLIC INSTRUCTIONS 1. Parables attract, and when fully understood are sure to be remembered. They are a great help to memory. We are more apt to remember illustrations or stories, than other things delivered in a sermon. Parables are called to remembrance long after the main substance of the sermon is forgotten. 2. Parables greatly help the mind and thinking faculty. Their meaning must be studied. They are a golden mine, and we must dig and search with all diligence if we would discover the true vein. The parabolic method arouses thought. The Great Teacher Himself knew that He could not teach His hearers unless He made them teach themselves. He must reach their own minds and get them to work with his. The form of the parable would attract all; but only the thoughtful could read its meaning. The meaning could not be found without thinking. The parables therefore both attracted and sifted the crowd. 3. Parables stir up, or excite the affections, and awaken consciences, as when hell in a parable is set up as a furnace of fire, and conscience by a gnawing worm. 4. Parables arrest and hold attention. Listening to Jesus as He spoke His parable, the listeners were enthralled and said, Never man spoke as this Man, He must make the people listen to Him- and they did! How wonderfully He would swiftly and spontaneously use the suggestions of the moment, and thus catch and keep the attention around Him! 5. Parables preserve the truth. Cosmo Lang says, What men think our for themselves they never forget; the exercise of their mind makes it their own. Moreover, the language of symbolsexpressed in what is seen by the eye or pictured by the imagination- is more powerful and enduring in its effects than 21
the language of mere abstract words. It conveys and brings back to the mind the inner meaning with swiftness and sureness; it carries with it a wealth of suggestion and association. And mere words are constantly changing their meaning, whereas the symbol of life and nature, such as our Lord used in His parables, are as abiding as Nature and life themselves. 22
The Parable of the Sower 13 On the same day Jesus went out of the house and sat by the sea. 2 And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. 3 Then He spoke many things to them in parables, saying: Behold, a sower went out to sow. 4 And as he sowed, some seed fell by the wayside; and the birds came and devoured them. 5 Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. 6 But when the sun was up they were scorched, and because they had no root they withered away. 7 And some fell among thorns, and the thorns sprang up and choked them. 8 But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. 9 He who has ears to hear, let him hear! The Purpose of Parables 10 And the disciples came and said to Him, Why do You speak to them in parables? 11 He answered and said to them, Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. 12 For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. 13 Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 And in them the prophecy of Isaiah is fulfilled, which says: Hearing you will hear and shall not understand, And seeing you will see and not perceive; 15 For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should[a] heal them. [b] 16 But blessed are your eyes for they see, and your ears for they hear; 1. In what part of Palestine was this parable spoken? Do you think that would have any particular significance in relation to the content of the parable? Explain your answer. 2. What four types of soil are referred to in the parable? 3. What resulted when the seed fell on each type of soil? 4. What were the various reactions to this parable? 5. Why was Jesus speaking in parables? 6. What does the seed represent? Why, in your estimation, is this an appropriate figure? 7. What does the way side soil represent? 8. What does the stony soil represent? 9. What does the thorny soil represent? 10. What does the good soil represent? SAMPLE ACTIVITY (Taken from Gene Taylor s, A Study of the Parables of Jesus 11. What do you believe is the main lesson to be learned from this parable? 23
The Parable of the Friend at Midnight A Friend Comes at Midnight 5 And He said to them, Which of you shall have a friend, and go to him at midnight and say to him, Friend, lend me three loaves; 6 for a friend of mine has come to me on his journey, and I have nothing to set before him ; 7 and he will answer from within and say, Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you? 8 I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs. Keep Asking, Seeking, Knocking 9 So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 11 If a son asks for bread[a] from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish? 12 Or if he asks for an egg, will he offer him a scorpion? 13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him! 1. What request did the disciples make of Jesus that prompted this parable? 2. Why did the man go to his friend s house? What, do you suppose, made his need so urgent that he would go to his friend s house a t such a late hour? 3. Why did the friend not answer the door at first? 4.Why was his friend at first reluctant to give him what he wanted? What finally moved him to give him what he requested? 5. What is the main lesson of this parable? The Parable of the Persistent Widow 6. What was the setting of this parable? What future event prompted its teaching? 7. Describe the judge found in the parable. 8. Why did the woman come to the judge? 9. Who or what do you think the following figures might represent? a. The judge. b. The woman. SAMPLE ACTIVITY (Taken from Gene Taylor s, A Study of the Parables of Jesus 10. What is the main lesson of this parable? 24