PGMBC Family Chats - The Preaching of the Parables

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2006-02-27

The Preaching of the Parables

Grant Osborne was my New Testament professor when I was studying in Trinity Evangelical Divinity School from 1977 to 1979. One of the many courses I took from him was Hermeneutics, the art of interpretation. Appaently he had compiled his notes and expanded on them when he wrote a classic text book on that subject, The Hermeneutical Spiral. I thoroughly enjoyed what I learnt in his class and him as a person, teacher and brohter in Christ. His notes were very clear as is his book. As I was preaching from the parables in Mark, allow me to introduce some of his notes relating to the interpretation of paable taken directly from that class before summarizing very briefly two articels on parabolic preaching at the end.

Parables, similitudes, allegories

Their imporatnce is seen in the fact that they constitue one-third of Christ’s teaching, with Luke the highhest percentabe (52), Mark 16%, and Matthew 43% and depending on the definition, 33-79 different parables. We will try to differentiate between these categories, all of which are generally called “parables” at one time or another. A similitude and parable are extended similes while an allegory is an extended metaphor. The similitude and parable have strong similarities, as each maintains a formal, literal comparison stressing a single central truth and draws this truth from common, everyday experiences. However, a similitude deals with a typical event or customary habit (in the present tense) while a parable denotes a particular case or occurrence (in the past tense). A similitude deals with a univesally valid maxim and so begins "Which of you …?"; the latter looks to a one-time event and so begins "There was a man …" The similitude finds its authority in the universality of the imagery, the parable in the "perspicuity" in the universality of the imagery, the parable in the "perspicuity" with which it is told, i.e. in the attractiveness of the story

Allegory paints a series of pictures in metaphoric form, all of which combine in parabolic fashion. The main difference is that the details also have symbolic significance, while in the parable they merely provide local color. The parable and similitude are direct, referring to the thing signified on a one-to-one basis, e.g. in Lk 14:15-24 the master is just that, the messenger is a slave etc. The allegory, on the other hand, is indirect and symbolic, e.g. in Ma 22:1-14 the king = God, the servants = prophets and apostles etc. Of course, the symbols must fit their meaning. The extent to which we may allegories in the NT parables is naturally debated. Some argued that Jesus never gave an allegory; rather the allegories of the NT were later church embellishments of Jesus' original parables. The fact is that we have several such in the Gospels. The most commonly accepted is Ma 22:1-14 (the royal wedding); others are the parables of the sower (Mk 4:3-9), the net (Ma. 13:47f), the tares among the wheat (Ma 13:24f) and the vine and the branches (Jn 15:1f)

Types of parabolic forms in the Bible

Figurative sayings – image and object placed together without a comparative adverb so that the known image explains the unknow object – "You are the light of the world."
Metaphor – a type of figurative expression in which the image replaces the object, e.g., the church called "the body of Christ"; here you have to know the reality behind the image.
Simile – image and object connected by a comparative adverb, e.g., "the kingdom is like …"
The pure Parable – a metaphor or simile which uses an event or situation to illustrate the object; the story is taken from common life and uses it to tell a central truth.
Parabolic story – its picture is told as it had once occurred, as in the parable of the unjust judge.
Illustrative story – the story is an example for our conduct, as in the good Samaritan.
Allegory – metaphor piled on metaphor to give a truth; it must be unravelled by knowing the metaphors in turn (Eze. 7:12-21)
Proverb – a short, pithy saying which has often been called a "concentrated parable."
Fable – a story often using imaginative figures (talking birds, etc.) to expose the foibles of men (Judg 9:8-15, 2 Kgs 14:9f)

Purpose of parables

To teach responsive disciples – most parables have an obvious point of reference and indeed, are interpreted, by Christ, either in a closing statement (usual) or a long explanation (parable of the sower).
To hide the truth from unresponsive hearers – the key is Mk. 4:12, a very difficult verse

"That they may see and yet not see, hear and yet not understand, lest they turn again and be forgive"

Some scholars, on the basis of rabbinic and Targum exegesis, interprets "lest" as "unless"
Therefore the meaning is that parables merely confirm the unbelievers in their rejection.

So were meant to encounter Jesus' followers and force them to the point of crisis decision.

By them Jesus learned who came only for the external and who came for teaching.
So supplemented his miracles.

Parallels in Ma. 13:10-15, which has the explicit quote from Isa. 6:9-10, and Lk. 8:9-10, which omits the "unless" clause.

Jesus' intention depends upon whether the original Greek word oti in interpreted as a purpose (his intention is to confirm their unbelief) or result (the result of Jesus' teaching is the hardening process).
Result is possible but purpose may well be best – as such it relates to God’s judgment on the hardened heart of unbelief.

Charateristics of parables

Earthiness – took pictures from nature (mustard seed, seed, tares), home life (lost coin, leaven, prodigal son), agriculture (vineyard, lost sheep), commerce (unjust steward).
Law of conciseness – simple, uncomplicated thrusts, with a limited (never more than two or three in single scene) cast and direct action. Also, there is always one perspective, e.g. the prodigal son told from his point of view.
Single point – the parable as drama means that the understanding comes as the story plays out.

Only one plot is developed and so it leads to a single major teaching.
All the details are part of the narrative flow to the point of comparison.
The details of a parable proper are not meant to have independent significance, so all unnecessary actions are omitted.

Feelings etc. are omitted unless they help the flow to the main point.
Details provide a backdrop to the essential meaning of the parable.
Of course, this must be modified when the cotext shows an allegorical parable.

There is a "picture part"(the portrayal) and a "reality part" (the actual point of comparison). These must be kept separate.

Repetition is used to help point to the major stress, as in the twofold confession of the prodigal son or the similar wording of the rewards to the servants with the talents.
The stress usually comes at the end.

Jesus often uses a dictum to conclude it, e.g., "so is he who lays up treasures for himself …" (Lk. 12:16-21).
Jesus may elicit the lesson from listeners via a qustion – Lk. 7:42 ("which will love him more?" – two creditors) or 10:36 ("which was neighbor …" – good Samaritan).
Jesus may interpret it himself – Ma. 15:15.
Often no interpretation is given – thrust seen usually in the conclusion of the story.

"Law of listener-relatedness" – Jesus always reflected the experiences and thoughts of his listeners.

Purpose for the question-parables – to draw the audience into the action and force response. It is a dialogue situation, meant to reach the hearers in their historical situation.

The interpretation of parables

The three main approaches

Allegorizing (historical method) – takes each element of the parable as an allegory of a spiritual truth.

Only accept allegory when it is definite.
Only interpret it in the way Jesus meant it, i.e., in light of Jewish symbolish (vineyar = Israel, harvest = day of the Lord).
Never carry it so far that you "mar the one lesson which every parable was meant to teach."

Moralizing (major method in the last century)

Each parable has "moral" – e.g., unjust steward = "use the present wisely if you want to ensure a happy future" or the laborers in the vineyard = proper business pratices.
Danger – you change the dynamic spiritual force of the parables into a static, human thrust.

They are much more than moralistic messages.
Main message is the radical intrusion of God's reign or Kingdom in the world.

This does not mean there is no ethical thrust, as in the good Samaritan or the two builders.
But indiscriminate moralizing is dangerous – it must be inimical (not peripheral) to the central point.

The Siz im Leben Jesu approach – seek the meaning of the parable in Jesus’ ministry given the reality or message he wished to convey to his hearers

Two poles could be added – the situation in the life of Christ and the situation in the individual Gospel.

Both must be kept in mind.
What did Jesus mean and how was it applied to the writer’s message in his gospel?

Principles for determiing it (next section).

Hermeneutical principles

Examine the context within which it was given – the addresses, the problem which Christ was facing when he gave it, the discussion which resulted from it.
Get to know the "earthly details" of it – the context within the first century culture (what aspect does it describe).
Determine the one central truth of the parable.

Is it interpreted by Jesus himself – at times even his interpretation is enigmatic
Check the context for clues.
Note the biblical context.

Relate the main point to the basic teaching on the Kingdom of God in this world and Christ’s role in it.
Do not base doctrines on the parables without checking corroborative details elsewhere – for example, be careful about forcing the parable of the true vine (John 15:14) into a strict Calvinist or Arminian framework.