Distinctive Theological Nature of the Parables
The following discourse was completed in partial fulfillment of a Doctoral level course. It is posted here to help those interested in studying the parables to gain a better understanding of the contemporary scholarship surrounding the Parables. Your comments and questions are always welcome.
That the parables are theological in nature goes without question. Through them the character, work, and expectations of God are clearly revealed and understood. For instance, the parable of the prodigal son teaches us of the love and longsuffering of God. It reveals that God loves His children, born-again believers, regardless of where their choices might take them. It also manifests that God, when necessary will practice tough love, in that the father would not join his son in the hogs pen, but patiently waited for his beloved heir to come to himself (Luke 15.17) and return willingly to his fathers benevolent household.
In the parables we can see the distinct characteristics of God demonstrated and acted out through vivid word-pictures that relate God’s character to our real life experiences. This connection with our daily circumstances allows us to develop a fuller and more personal understanding of the breadth, depth, and width of each of God’s revealed attributes. The parables help us to internalize with a level of intimacy, characteristics that extend beyond our human comprehension, for our creator is far greater than anything we could possibly hope to imagine. Therefore, while Almighty-God exceeds human reason, His presentation of Himself to mankind is personal and understandable at a level that we can receive, by God’s choosing and designation.
The parables are God’s expression of Himself, His will, and His actions toward mankind in terms that we can readily understand. Without a doubt, each of the parables demonstrate that God in every sense of His manifestation goes beyond human character and tendencies, and calls mankind to join Him on that glorious plain of divine reality. In the parable of the Good Samaritan, God calls us to love as He loves, rather than to love as our culture loves, and to show our love through our actions. Through the parables God is calling us to be more than we would otherwise be.
Distinctive Theological Emphases of the Parables
There are several theological emphases found permeating the Gospels. The first is the practical demonstration of the character of God. In the parables we see how God, in His divine characteristics, works in the affairs of mankind. In the parable of the prodigal son (Luke 15.11-32), we see how the father loves and longs for His son while allowing him to choose to go his own way, even if his choices lead him into a life of sin and despair. Yet, the father is waiting for, and anticipating the repentance of his son. The fact that the father is anticipating the sons repentance is demonstrated by the fact that the father was watching intently for the return of the son and saw him along way off. This parable demonstrated the love, longsuffering, grace, forgiveness, and in some sense the justice of God.
In the parable of the workers in the vineyard (Matthew 20.1-6), we see the master of a vineyard going out at different times of the day to hire laborers to work in his vineyard. He agrees to pay the early workers a penny a day. As they have worked all day in the vineyard, they suppose that they are worthy of more pay than those who came latter in the day. In the end, the master of the vineyard paid all a penny a day. The early workers were angry because they had worked long and hard and felt that they should have gotten more, to which the master replied, “Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen”[1] (Matthew 20.13-16). Thus demonstrating the goodness and abounding grace of God and revealing distinctively that God does not look at nor do things as mankind would do them. He is sovereign and distinct in the way that He deals with mankind.
Another emphasis found in the parables is human response and its result to God’s presence in our daily affairs. This emphasis is two-fold in that there is one response and result for those that are faithful and redeemed, and another for those who are lost and undone. In the parable of the ten virgins (Matthew 25.1-13), we see the virgins preparing for the coming of the bridegroom. They were all anticipating His return, waiting in the same chamber (possibly representing the fellowship of the Church), carrying lamps (the Word of God), and sleeping (indicating their fatigue and apathy) to name a few of those things that mark their distinctive characteristics. The distinction between the wise virgins and the foolish ones is found only in the oil in their lamps (representing the Holy Spirit) and indicating that only five of these virgins had established a relationship with the bridegroom, the others were merely religious in their expectations. In the end, only those with the oil of the Holy Spirit, representing a genuine new-birth experience were allowed to join the faithful bridegroom when He came.
In the parable of the wicked tenants (Matthew 21.33-46), we see how God is longsuffering toward mankind, giving people numerous opportunities to repent and be restored to Godly and even reasonably honest practices. With these tenants, the master sends two groups of His servants to make a just accounting with the tenants, and then sends His own son in an attempt to work justly and patiently with these wicked men. The master clearly went farther than human justice would have gone, but that is the truth of God’s longsuffering toward wicked and evil men. The Bible reveals the heart of God as demonstrated in this parable when it records, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pet 3.9). In the end, the judgment and condemnation that will fall upon these tenants is the result of their own wicked choices and of their refusal to hear and accept the warning provided by the landowners emissaries and son. The consequences of their rebellion is the result of their refusal to accept the masters gracious call to repentance and forgiveness.
Therefore, in the parables one finds the character of God consistently revealed in distinctly human terms. They are demonstrated in the settings of everyday life in order for mankind to see and accept their distinct and divine nature. There is also the revelation of mankind’s response to the authoritative truths played out in each of the parables. Those who respond appropriately are rewarded by a loving heavenly Father that enjoys giving good gifts to His faithful children. Those who rebel, refusing to hear the repeated warnings of a longsuffering sovereign, are eventually judged and condemned for their failure to repent.
Summary of Major Theological Themes in the Parables
The most evident theme that permeates the parables
is that of the
The theological theme of the parables is most clearly seen in the parables presented in Matthew chapter thirteen. In this chapter, our Lord is seen to give eight parables all at one time, however, not all at one sitting. These parables appear to provide an earthly view and a divine view of the course of God’s kingdom on earth. G. Campbell Morgan does a great job of discussing these parables and their apparent meaning.
Morgan notes that the first four parables are
given at one setting, by the seaside, that these parables are given
publicly to the masses, and that these first four parables provide
an earthly view of the course of God’s kingdom on earth.
Then in the following parables of Matthew thirteen, Jesus talks privately to His disciples, and in these parables presents the divine view of the progression of God’s kingdom on earth, throughout the Church age. What is distinctly different between the first four parables and the last four parables of this discourse is that the first four present the struggle between the good and evil cultures that will permeate God’s kingdom from an earthly point of view, in comparison to God’s divine purposes and victory in seeking out and securing those that are His for all eternity from His point of view.
The purpose of this paper in focusing upon Matthew chapter thirteen is simply to point out the kingdom emphasis as a central theological theme of the parables. The fact that the parables contained in Matthew thirteen were given during one discourse, help us to get a complete summary of what the parables in general present concerning God’s kingdom and its progression throughout the Church age. As parables given throughout the ministry of Christ also point to the central theological theme of God’s kingdom and mankind’s relationship to it, one can interpret more accurately how an individual, or group of individuals fit into God’s revealed plan for His kingdom from both an earthly and heavenly point of view as a result of this central theme.
Another theme that is stressed by scholarship for
the parables is that presented by the professor of this course and
is referred to as the journey parables as found in the parables
recorded in the gospel of Luke.
This theme notes that Jesus, as he turned toward
Areas of Scholarly Controversy
One area of scholarly difficulty surrounds the
theme previously expounded and supported by Morgan.
As Morgan presents an interpretation of the parables
contained in Matthew thirteen, he notes that the earthly growth and
progression of the
An example of the debate surrounding this position is demonstrated in the parable of the mustard seed. Morgan notes that the mustard seed in this parable becomes a great tree with great branches that the birds can dwell in. He writes,
“Our Lord was surely teaching that in this
age there would be an abnormal and unnatural growth of the mustard
seed, so that it would afford as a tree, a lodging for the birds of
the air. The word means
a camping in it, and living in it.
The parable was never intended to teach the progress and
growth of the Kingdom to finality in this age.
It does mark development, but it is abnormal development.”[3]
From another point of view, Craig Bloomberg addresses this same parable from the passage in Luke (Luke 13.18-19), a parallel passage that states essentially the same thing as that recorded in Matthew (Matthew 13.31-33). However, Bloomberg emphasizes a different interpretation, and probably more popular position. He notes, “Only one central point seems intended: The kingdom will eventually attain to significant proportions despite its entirely inauspicious outset.”[4] He deemphasizes any other point derived from the parable, such as Morgan’s interpretation of the greatness of the tree and its abnormal growth.
What are the implications of this debate in particular? It appears that the debate surrounding the interpretation of the kingdom’s growth as suggested by Morgan in Matthew thirteen, identifies a theme that may guide an interpreter in their understanding of the parables in general. If one understands that God’s kingdom might be viewed in one light from an earthly perspective and in another light from a heavenly perspective, then a certain interpretation might be the result while ignoring that difference, might yield a different interpretation.
If one understands that the
In the parable of the ten virgins, an understanding of an abnormal presence in God’s kingdom would explain the small, yet very significant difference between the wise virgins with their oil and the unwise virgins without oil. It could lead one to understand the presence of those who are religious, yet not holding the relationship required to enter the marriage chamber with the bridegroom; that difference being the new-birth and the indwelling presence of the Holy Spirit, as represented by the oil. Whereas, a failure to understand the influence of religious imposters might cause one to interpret this parable under a completely different light.
Another area of great scholarly debate is that of source criticism and redaction. It appears that there are those who hold that our interpretation of the parables might change significantly if we depart from the Biblical transmission of the text and seek to get back to the actual setting where Jesus historically gave the parable in the beginning. Joachim Jeremias emphasizes the need to separate parables that are contextually linked together in the Gospels. He stresses that these parables were probably presented on different occasions, presenting different meanings and were later placed together in their current context. This collection of the parables may have the tendency to lead scholars to a different meaning of the parables than what they originally intended. Jeremias writes, “In endeavoring, then, to discover the meaning of the parables, we shall be well advised not to be guided by the meaning of the adjacent parables.”[5]
Jeremias develops his position concerning the need
to remove the parables from their current context by comparing the
gospels of Matthew, Mark, and Luke with the gospel of Thomas; a
non-canonical work of antiquity.
It is clear that Jeremias’ position forms on the basis of
human intellect and influence over the authorship of scripture.
What appears to be missing in Jeremias’ conclusions is the
influence of the Holy Spirit and divine inspiration over the penning
of each of the canonical gospels.
If the Holy Spirit guided the penmen to contextually group
the parables together in their respective contexts, then the Holy
Spirit clearly intended for one parable to influence the next in its
literary meaning. The
problem presented by Jeremias’ can only develop if one holds the
position that the gospels canonized in our current Bible were not
actually written by their identified penmen, but were instead
collected by the Church at a later date and then deceptively
identified as a unified work.
Relationships to the Theological Teaching of Other New Testament Writings (esp. the epistles)
In considering the debate that surrounds the interpretation of the parables, an understanding of the New Testament in general and the teachings contained therein lends itself toward an understanding of the parables through the development of the major theological themes of the New Testament. There is a lot of support for Morgan’s theological position in the New Testament. Paul mentions, “false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:” (Gal. 2.4). Paul also points out the need for Christians to be doctrinally founded so that, “we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;” (Eph. 4.14).
The New Testament is permeated with warnings about the proverbial tares that permeate the body of Christ and present a logical and philosophical doctrine that hold a form of godliness but deny its spiritual power (2 Tim.3.1-9). Clearly these deceivers are not led by the Holy Spirit, are to be discerned and avoided by the faithful (2 Pet 2.1-3; Jude 1.3-19). This New Testament theme appears to permeate the parables of the New Testament as our Lord warned His Church of humanistic and philosophical religious trends that would seek to prevail over the living organism of His body, the Church of Jesus Christ.
Additional support for Morgan’s position is found in the apocalyptic discourse of the Revelation of Jesus Christ. In chapters 2-3, we read the letters to seven Churches. Many have suggested that these seven churches represent a foretold history of the Christian church, often referred to as a dispensation of the Church. Dwight Pentecost suggests that Matthew thirteen and Revelation two and three suggest a predicted course for God’s kingdom during the church age. He writes, “The course of this present age is presented in a second major passage found in Revelation Two and Three. Whereas, Matthew thirteen surveyed this present age in its relation to the kingdom program, Revelation two and three outline the present age in reference to the program in the church.”[6] Pentecost then goes on to discuss the correlations between Matthew thirteen and Revelation two and three, and their fulfillment throughout the history of our Church age.
Modern Theological Relevance and Application.
An amazing truth surrounds the parables given by our Lord nearly two thousand years ago. This truth is that the parables and their colorful stories still arrest the imaginations of Christians today and provide an amazing tapestry of truth that encourages the saints to endure and stand strong in our contemporary setting. The parable of the Prodigal Son (Luke 15.8-10), provides hope and a way back to God for all who might have strayed from their spiritual roots and simply need to come to their senses and return to their only hope for contentment and an abounding life. The parable of the Prodigal Son also provides an illustrative backdrop for the theological distinction between carnal and spiritual Christians as delineated in 1 Corinthians three.
The parable of the Good Samaritan (Luke 10.25-37), challenges is readers to deal with their cultural and personal prejudices and to learn to fulfill the second greatest commandment in their Christian lives, “Thou shalt love thy neighbour as thyself” (Matt. 22.39). Through this parable Jesus provides the clearest possible definition of what it means to love your neighbor. Jesus also provides a back drop for the New Testament theology surrounding the availability of God’s redemptive plan as provided through Jesus Christ; that “Whosoever shall call upon the name of the Lord shall be saved” (Rom. 10.13).
One thing is certain, the parables are theologically significant in the scope of the New Testament. That New Testament theologies are supported and addressed in the parables is undeniable. David Wenham writes,
“What made Jesus’ teaching different from
much other teaching then and now was the centrality for him of
parabolic speech . . . Jesus’ teaching is like a carpet with bold
and distinctive patterns woven throughout.
Jesus taught profound theology, yet he did so not in long
complex discourses but through down-to-earth, real-life stories.”[7]
Parables teach us in graphic discourse vast truths that would be hard to understand and grasp apart from the tapestry of the word pictures they provide. It has been said that a picture paints a thousand words. This is certainly true of the parables of the New Testament. They provide a verbal picture of the character of our God and our spiritual life in relationship to Him.
Bibliography
Jeremias, Joachin. The Parables of Jesus, Revised Edition.
Morgan, G. Campbell. The Parables and Metaphors of Our Lord.
Old Tappan, Fleming H. Revell Company, ????.
Pentecost, J. Dwight Pentecost. Things To Come: A Study in
Eschatology.
Wenham, David. The Parables of Jesus.
[1] All scripture quotes are resourced from the Authorized King James Bible.
[2] G. Campbell Morgan, The Parables and Metaphors of Our Lord, (Old Tappan, Fleming H. Revell Company, ????), 42.
[3] Morgan, 56.
[4] Craig Bloomberg, Interpreting the Parables, (Downers Grove: InterVarisity Press, 1990), 284
[5] Joachin Jeremias, The Parables of Jesus, Revised Edition, (New York: Charles Scribner’s Sons, 1963), 93.
[6] J. Dwight Pentecost, Things To Come: A Study in Eschatology, (Grand Rapids: Academie Books, 1958),149-150.
[7] David Wenham, The Parables of Jesus, (Downers Grove: InterVarsity Press, 1989), 12-13.
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