Journal Spring 2010 Issue.pdf

Journal of Biblical Ministry

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Journal of Biblical Ministry Spring, 2010

A journal to support and encourage those in ministry by providing studies

in biblical texts with application for practical ministry

CONTENTS

Introduction, Dr. James Flanagan ................................................................................ 2

Articles:

I Love A Mystery! Interpretive Guidelines for the Parables of Matthew 13

Dr. J. M. Kinnebrew ........................................................................................... 3

The Kingdom Parables of Matthew 13: Their Context and Function, Dr. Brad Arnett ................................................................................................... 14

Why Jesus Taught with Parables, Dr. Benjamin Cocar ..................................... 24

The Purpose of the Parable of the Good Samaritan,

Rev. Hal M. Haller, Jr., ...................................................................................... 34

The Feel of Biblical Narrative Literature, Dr. Tony Guthrie .............................. 55

Lessons about Pastoral Care from the Parable of Luke 15,

Dr. Ronald E. Cobb ........................................................................................... 60

The Use of Parables in the Old Testament , Dr. H. David Phillips...................... 65

Parables and Pedagogy, Marcia Bost ................................................................ 74

Guest Author:

The Surety of the Resurrection of Christ and Those Who Are in Him, Dr. Steven L. Cox .............................................................................................. 82


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INTRODUCTORY NOTE

By

James L. Flanagan, Ph.D.

President

Were delighted to present to you the second edition of Luther Rice Seminary and Uni-

versitys Journal for Biblical Ministries. This journal has been established by our faculty

with the intent of helping you fulfill the ministry God has given you in many different con-

texts.

The bulk of this edition is dedicated to a topic that thousands of Southern Baptist

churches will be studying this year: The Parables of Jesus. In addition to articles on

specific parables, you will find corollary articles regarding the use of story in the ministry

of teaching/preaching, the importance of feeling the biblical narrative, the real reason

Christ used parables, and the Old Testament background for such a use.

We are also happy to have an important article from guest writer, Dr. Stephen Cox. Dr.

Cox, formerly Assistant Professor of New Testament here at Luther Rice, is now on the

faculty of Mid-America Baptist Theological Seminary in Memphis, TN. His article on the

resurrection of Christ is one that you will want to read and share with others.

It has been our joy to research and write what follows. I pray it will be a blessing to you.

The publishing of this journal is a new endeavor for Luther Rice, and we welcome your

comments and constructive criticism. Our mission is to help you become the best

leader and minister for Christ that you can possibly be. If you know of a way to make

this journal more effective to that end, please let us know.

Now turn the page, read, enjoy, learn, and teach others also (2 Tim 2.2)!

James L. Flanagan, Ph.D.

President, CEO

Luther Rice Seminary & University


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I Love A Mystery!

Interpretive Guidelines For

The Parables of Matthew 13

J. M. Kinnebrew, Ph.D.

Prof. of Theology

VP for Academic Affairs

Introduction

A rarely noticed phenomenon of Scripture is that the apostles of Christ never used story

telling as a method of instruction either in their epistles or in their recorded sermons.

This is all the more striking since parables comprise more than one-third of the re-

corded teachings of Jesus.1

Of course, parables were not invented by Jesus. There are instances of them in the OT

as well as among the rabbinical, and even pagan, literatures2. However, no rabbi or

prophet ever used this teaching device as effectively as Jesus, even though (for rea-

sons noted below) He waited until sometime in the second year of His three-year teach-

ing career to adopt its use.

Because of their figurative nature, parables have afforded the interpreter with unlimited

opportunity for fanciful and erroneous pronouncements. This article addresses the in-

terpretation of the mystery parables of Matthew 13 (also found in Mark 4 and partially

in Luke 8).

To begin, the article makes note of the central place that the kingdom of God holds in

the teaching of Jesus. Second, mention is made of the various ways in which the Bible

speaks of the kingdom of God. Third, Jesus reference to the mysteries of the king-

dom is discussed in relation to how the interpreter should understand the parables of

1 Neil R. Lightfoot, Lessons from the Parables (Grand Rapids: Baker, 1965), 13.

2 2 Sam 12.1-13, though not called a parable (Heb. mashal), has every distinction of being one.

See also 2 Sam 14.5-l3; I Ki 20.39-42; Isa 5.1-7; 28.21-29; Ezek 17.1-24; 19.1-14; 20.45-49; and 24.3-14. For extra-biblical examples, see R.C. Trench, Notes on the Parables of Our Lord (Grand Rapids, Baker, 1986), 21-26 and Rabbinic Parables, http://virtualreligion.net/iho/parable.html (accessed online 11.13.2009).


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A mystery, . . .

is some truth

that has been

hidden from

mankind in ages

past but is now

Matthew 13. Finally, some interpretive guidelines are deduced from the historical and

literary contexts of the parables.

The Kingdom Is the Key

According to Roy Zuck, all of Jesus parables refer in some way to the kingdom of

God.3 That should come as no surprise. After all, Jesus ministry--like that of His fore-

runner--started with the proclamation that the kingdom of God had come (Mt 3.2; 4.17).

Jesus was born King of the Jews (Mt. 2.2)4, and after only a few years of ministry He

died King of the Jews (Mt. 27.37)the long anticipated kingdom apparently doomed

from the outset.

That was--and for many still is--a very troubling thing. As a matter of fact, one great

reason modern-day Jews give for rejecting the messianic claims of Jesus of Nazareth is

simply this: When Messiah comes the kingdom of God will come.

The kingdom of God has obviously not come (just look around),

so it is impossible for Messiah to have arrived.5

Which Kingdom?

To understand this dilemma, we must first recognize that the

kingdom of God (usually called the kingdom of heaven by

Matthew)6 is presented by the writers of Scripture in at least

two different senses:

1. Gods unrestricted, eternal reign over all creation (Ps 103.19; Dan 4.34-35; etc.)

3 Roy B. Zuck, Basic Bible Interpretation (Wheaton: Victor, 1991), 204.

4 All Scriptures are quoted from the New King James Version (Nashville: Thomas Nelson, 1982).

5 To the Christian, the Jew is the stubborn fellow who in a redeemed world is still waiting for the

Messiah. For the Jew the Christian is a heedless fellow who in an unredeemed world affirms that some-how or other redemption has taken place. Martin Buber, quoted by Reinhold Niebuhr, Martin Buber: 1878-1965, Christianity and Crisis, July 12, 1965, 146.

6 Likely in deference to the regard he and his Jewish readers had to the unspeakable Name.

However, Matthew departs from his custom and refers to the kingdom of God five times (6.33; 12.28; 19.24; 21.31, 43), indicating that the two terms are interchangeable.


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2. Gods localized, temporal reign over all the earth from Jerusalem (2 Sam 7.12-16; Ps 2.6; Is 2.3; 9.6; Lk 1.32-33; etc.)7

When Jesus came announcing the kingdom of God was at hand, He most assuredly

meant the kingdom in the second sense noted above. There would be no reason to an-

nounce that the kingdom in its unrestricted and eternal aspects had come, for there was

never a time when the kingdom in that regard was not functioning or at hand. More-

over, the localized, political kingdom is what all His hearers were expecting and would

have understood Him to be proclaiming. If he had meant something else, He certainly

would have told them. He never did.

It is certain that Jesus followers believed He had come to establish the localized, tem-

poral kingdom of God on earth. After all, their Master had taught them to pray for that

phase of the kingdom, they often jockeyed with one another to gain the best position in

it, and even after the resurrection they anticipated its restoration to Israel (Mt 6.10; Lk

22.24; Acts 1.6).

Nor was their expectation uninformed, as is sometimes supposed. The wrong-

headedness of such a supposition is seen in the fact that Jesus dubbed his newly in-

structed disciples (undoubtedly with a generosity most seminary students would wish

from their professors) scribe[s] instructed concerning the kingdom of heaven (Mt

13.52). Why then, given Jesus favorable characterization, would commentators many

centuries removed from the occasion charge the disciples with a carnal prejudice in fa-

vor of erroneous opinions?8

It seems that the disciples critics have never noticed that when they asked their much

maligned question, will you at this time restore the kingdom to Israel? they had just

undergone forty days of personal training from Jesus in things pertaining to the king-

dom of God (Acts 1.3, 6). Would they have emerged from such a seminar with con-

cepts wildly at variance with what the Master Teacher had been teaching them for a

month and ten days? It is worth noting that Jesus did not rebuke or correct them, but

answered their question with the needed reminder that kingdom scheduling was His

7 See Lehman Strauss, Prophetic Mysteries Revealed (Neptune, NJ: Loizeaux Bros., 1980), 18.

Cf. the five aspects of the kingdom discussed by James M. Gray, Synthetic Bible Studies, Revised and Enlarged edition (NY: Fleming H. Revell, 1923), 196-97 for a more precise and specific delineation.

8 Albert Barnes, Barnes Notes on the Old and New Testaments, edited by Robert F. Frew (Grand

Rapids: Baker, 1949), 19:4.


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business; bringing the Good News to the entire world would be enough to keep them

and their descendants busy until the end (Acts 1.7-8)!

The Rejection of the King

So, when Jesus began teaching about the kingdom, it was the visible, earthly reign of

God that He was offering the nation Israel. As this offer was continually extended and

repeatedly rejected, however (see Dr. Arnetts article), it became apparent that if the

kingdom were to be experienced on earth at this time it would have to take another

form.

The earthly kingdom without the King on earth was impossible, and the rejection of the

King by His earthly people was impending. This is why Jesus began to teach in par-

ables (cf. Dr. Cocars article). In doing so, those who had ears to hear could be in-

structed in a third, and hitherto unrevealed, aspect of the kingdom: the kingdom in its

mystery form. As Christ Himself explained, It has been given to you to know the

mysteries of the kingdom of heaven (Mt 13.11).

The Meaning of the Mystery

A mystery, in NT parlance, is not an enigma or insoluble problem. Rather, it is some

truth that has been hidden from mankind in ages past but is now unveiled by NT revela-

tion. This is clearly Pauls understanding in Eph 3.3-5, where he says, By revelation

He made known to me the mystery . . . which in other ages was not made known to the

sons of men, as it has now been revealed by the Spirit to His holy apostles and proph-

ets.9

When Jesus referred to the mysteries of the kingdom that were being revealed to His

disciples, He was telling them that they were hearing for the first timeand before any-

one elsesome new things about the kingdom of God. Things unknown even to the

OT prophets who wrote so extensively about the coming reign of God.

Jesus beatitude makes this plain, Blessed are your eyes . . . and your ears . . . for

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 (Mt 13.16.17). Nor was this blessing lost to

the disciples. One of them wrote later in terms that show how all NT believers are

9 Many NT doctrines are designated mysteries in this sense (e.g., Rom 11.25; 1 Cor 15.51; Eph

3.6; 5.32; 6.19; Col 1.26-27; 2 Thes 2.7; 1 Tim 3.9, 16).


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blessed with a knowledge that extends beyond that obtained by the likes of David,

Isaiah, Jeremiah, and even the holy angels (1 Pet 1.10-12)!

Peter asserts that those OT scribes who wrote of the sufferings of Christ and the glo-

ries that would follow (1 Pet 1.11) could not comprehend the rejection and the reign of

Christ. Understandably, the two events seemed mutually exclusive. Nor did they fore-

see the changing form of the kingdom that would come as a response to Christs rejec-

tion and as a prelude to His reign. This change was, as Jesus said, a mystery, a hid-

den truth only now revealed.

A striking indication that Jesus parables were meant to reveal such a change in the

kingdom program is the verb that He used to introduce the second parable in Matthew

13. Literally rendered, verse 24 would read, The kingdom of heaven has become like

[Grk. homoiothe--aorist, passive, indicative, 3rd pers., sing.]. The other parables (ex-

cept for the first, which has no introduction) are introduced with the simple adjective

homoia and are properly rendered the kingdom of heaven is like." This change off vo-

cabulary makes sense. Once Christ has told them that the kingdom has already been

made to become like something hitherto unexpected (because hitherto unre-

vealed),10 He can understandably say the kingdom, from that point on, is like what-

ever follows.

Another indication that there was something new afoot is found in the final parable (Mt

13.51-53). After having been assured by the disciples that they understood all these

things, Jesus compares them to a householder who brings to his family things new

[the just conveyed mysteries] and old [the still relevant OT teachings]. In this way, Je-

sus communicates to these scribes that they are now disciples of the kingdom and

that they have been entrusted with a stewardship not previously given to any others.

One final point should be made regarding the proposed mystery form of the kingdom,

and that has to do with its chronology. Charles Ryrie, noting the previously mentioned

10

The concepts of a postponed kingdom, a change in the program, a possibility of Israels accept-ing Christ during His first advent, etc. raise questions regarding omniscience, salvation, sovereignty, etc. that are beyond the scope of this article. Suffice it to say that the terms used herein are anthropomorphic and are not meant to imply that God was ever surprised or had to change His mind about anything. On the other hand, Christs offer of the kingdom was valid and Israels rejection of Christ was wholly hers (she could have done otherwise). Had she received Christ, the cross would have still happened, but without the murderous intrigue and guilt (cf. Abrahams intended sacrifice of Isaac as a suggested model of what might have happened). Further, praying people should not be offended by the thought that God responds to the actions, good or bad, of man. The whole history of salvation is a record of Gods re-sponse to man.


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rendering of verse 24the kingdom of heaven has become like, concluded that the

kingdom of heaven was assuming the form described in the parables at that time when

Christ was personally ministering on the earth.11 This, then, marks the beginning of the

mystery form of the kingdomit started prior to the crucifixion of Christ; but what marks

its end? Again, Ryrie speaks, The end of the time period covered by these parables is

indicated by the phrase end of the world or more literally consummation of the age

(verses 39-49). This is the Second Advent of Christ when He shall come in power and

great glory.12

How Then Will You Understand All the Parables?13

Assuming the validity of what has been said above, what do the mysteries of the king-

dom expressed in the parables of Matthew 13 reveal about the current and coming

kingdom of God? A verse-by-verse commentary on the eight parables is far beyond the

scope of this article, but a brief delineation of interpretive guidelines may be helpful. As

one seeks to understand these parables, the following observations are suggestive of a

proper path:

1. Jesus Provided a ParadigmIn Marks account, when the disciples expressed their need for an interpretation of the parable of the soils, Jesus asked, Do you not understand this parable? How then will you understand all the parables? He then immediately provided the interpretation to the first of His parables (Mk 4.13-20). This suggests that the parable of the soils was set forth as a key to the other stories in the series. So Jesus, in interpreting the first parable, offers a template that can be applied to the interpretation of the others. What does that template reveal?

Since Jesus gives meaning to several different components of the parable (the seed, the birds, the four different soils, the scorching sun, etc.), we should not be surprised to find more than one symbolic component in the parables that follow. Nor should we be embarrassed to follow Jesus lead in our own interpretations.

11

Charles Ryrie, The Basis of the Premillennial Faith (Neptune, NJ: Loizeaux Brothers, 1953), 94-95.

12

Ibid. For an alternate view that sees all of these parables referring only to the future millennial reign, see Ronald N. Glass, The Parables of the Kingdom: A Paradigm for Consistent Dispensationalism in Michael Bauman and David Hall, eds. Evangelical Hermeneutics (Camp Hill, PA: Christian Publica-tions, 1995), 147-89.

13

Mark 4.13.


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Since Jesus singled out for meaning certain emblems in the first parable that He knew He would use in the others (e.g., the birds who pluck seed from the wayside and the birds who gather in the mustard tree), it is rea-sonable to impute to those symbols the meaning previously assigned if no other meaning is given in the text. This is especially the case if, as as-serted above, Jesus intended for His interpretation of the one parable to provide a key to the others.

From the previous observation, it is a smallif not as certainstep to as-sume that symbols for which the meaning was already well known, either from OT usage or from the Masters other conversations with His disci-ples, would have been understood to have the same well known sense in these parables unless that sense was disavowed by Jesus (e.g., symbols like the leaven, the treasure, etc.)

2. Jesus Defined the ParametersAs mentioned above, the time covered by

these parables extends from the days that the national leaders sealed their fate with a final rejection of Jesus Messiahship until the time of His Second Coming at the end of the age (13.24, 39). During this time period the kingdom of heaven has become like what Jesus described in His parables (13.24).

This time period includes the church age (from Pentecost to the Rapture), but it is not identical to that age, for it began prior to the crucifixion and will not end until after the tribulation.

Thus these parables do not primarily concern the nature, function, and in-fluence of the church. Rather, they show the hitherto unrevealed form in which Gods theocratic rule would be exerted in a previously unrevealed age necessitated by Israels rejection of Christ.14

3. Jesus Affirmed a DivisionIn Matthews account (see also Mk 4.33-34), Jesus

spoke first to the multitude of people, sharing with them the parable of the soils (vss. 3-9),15 the parable of the tares (vss. 24-30), the parable of the mustard seed (vss. 31-32), and the parable of the leaven (vss. 33-34). After that, He sent the multitude away (vs. 36) and spoke to His disciples a private interpre-tation of the parable of the tares (vss. 36-43), the parable of the hidden treasure (vs. 44), the parable of the pearl of great price (vss. 45-46), the parable of the dragnet (vss. 47-50), and the parable of the householder (vss. 51-53).

14

J. Dwight Pentecost, The Words and Works of Jesus Christ: A Study of the Life of Christ (Grand Rapids: Zondervan, 1981), 214.

15

Apparently sharing the interpretation only with His disciples (vss. 10-23).


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This division of His audience may indicate a division of the parables into two groupsfour spoken to all (some of whom had ears to hear and some who didnt16) and four spoken to the disciples, who having heard the parables and their interpretation, became scribe[s] in-structed concerning the kingdom of heaven (vs. 52a).

This division of the parables into two categories is further signified when Jesus speaks of the parables teachings as things new and old that the disciples would bring forth in their future mission (vs. 52b).

4. Jesus Affirmed a UnityWhen He had finished sharing these parables with His

disciples, Jesus asked them if they had understood all these things. (13.51). Only when they answered Yes did He consider them instructed concerning the kingdom of heaven.

If one is to understand the meaning of any of these parables, he must understand all of the parables.

None of the parables should be considered as stand alone creations. Rather, they are each an important piece of a grand mosaic.

The interpretation of one parable must harmonize with all the other parables. If the interpretation of one parable contradicts the interpreta-tion of another parable, one or the other interpretation (or both) is wrong.

5. Matthew Provided a ContextAs described above, these parables were spo-

ken in the context of Jesus kingdom offer to Israel. The kingdom and kingship of Jesus is the major theme of the Gospel of Matthew. That Gospel presents its readers with:

The Confirming Genealogy of the King (1.1-17)

The Coming and Recognition of the King (2.1-3.12) o By the Magi o By the Messenger

The Confirmation of the King (3.13-4.11) o Through His Baptism in Jordans Waters

16

A double advantage of this form of teaching among those not inclined to hear is that it is cryp-tic enough to relieve them of the accountability required for rejecting clearly revealed truth and yet memo-rable enough to be retained and continue its convicting work with the hope that they should later want to hear and be saved. Every time they passed a field, a sower, or a mustard plant, they would be reminded of that rabbis strange story and perhaps begin to wonder what it really meant.


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How can the

kingdom pro-

ceed if the nation

to whom it was

promised rejects

the King?

o Through His Battle in the Judean Wilderness

The Constitution of the Kingdom (5-7)

The Conquests of the King (8) o Over Disease o Over Disturbances o Over Demons

The Controversies over the King (9) o Over Claiming to Forgive Sins o Over Eating with Sinners o Over Failing to Fast

The Commissioning of the Kings Heralds (10)

The Conflicts of the King with Israel (11-12) o They Rejected His Messenger (11.2-19) o They Rejected His Miracles (11.20-24) o They Rejected His Mercy (12.1-13) o They Rejected His Messianic Credentials

(12.14-45)

It is at this point in Matthews presentation (and at this

point in real timeas verse one says, on the same

day) that the parables are given.

Perhaps in a move that was as parabolic as His

words, Jesus went out of the house and sat in a

boat to address the crowd from a position that

symbolized the mutual rejection of National Israel and her

Christ (13.1-2)her rejection of Him and His consequent (though temporary) re-

jection of her.17

This context helps the reader to know that the parables were spoken to meet a

particular historic need. That need was to answer the question that was most

certainly in the disciples minds that very day: How can the kingdom proceed if

the nation to whom it was promised rejects the King? Any interpretation of these

parables must provide an answer to this most important question. If the interpre-

17

Other indications that Jesus had finally set aside any hope of the nation at large receiving the kingdom are seen in: (1) His condemnation of the large cities and His invitation to any individual who would still come and learn of me(11.28-30); (2) His warning to the leaders regarding their blasphemy of the Spirit (12.31-37); (3) His refusal to work any more miraculous signs for the leaders (12.38-45); and (4) His disavowal of fleshly relations but confirmation of kinship to whoever does the will of My Father (12.46-50).


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tation would not have met the need of the first-century hearers, it is suspect for

twenty-first century readers.

6. Jesus Said There Are New Things HereIf ones interpretation of the parables provides only moral truisms (like good will always win out) or things already re-vealed in the OT revelation (like one day the kingdom of God will take over the whole world), then that interpretation has missed the mark, for Jesus spoke of mysteries.

As a collection of mysteries, there are things here that could not have

been discovered through mere observation As a collection of mysteries, there are even things here that cannot

be found in the divinely inspired revelation of the OT

Surveying ones interpretation of the whole series of parables, the question must be asked (and answered in the affirmative), Is there anything here that, until that very day when Jesus spoke, had been kept secret from the foundation of the world (13.35)?

7. Jesus Said There Are Old Things Here TooIf ones interpretation of these

parables somehow does away with the kingdom promises of the OT and the lit-eral earthly reign of Messiah, it misses the mark as well. Jesus is still destined to sit on the throne of His ancestor David and reign over the house of Jacob forever (Lk 1.32-33).

Based as it is on an unconditional covenant of God, the kingdom on earth cannot be forever set aside because of one generations unbe-lief. The Greater than Solomon will reign from Davids throne.

The things old predicted by the prophets of Israel should still be brought forth as truth when a scribe instructed concerning the king-dom of heaven comes to the table to feed his people. To dish out the new and leave the old in the storehouse is to neglect ones steward-ship and rule over a malnourished house.

CONCLUSION

No man ever spoke like this man, said the officers who were sent to arrest Jesus

(John 7.46). Indeed it was true. The One called the Logos was a Master of the spoken

word. No politician, Jesus spoke plainly and with a sometimes painful honesty. When


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He announced the coming of His kingdom, He made it very clear that repentant hearts

were required of all who would be its subjects.

This was not a welcome message among people who were externally religious but in-

ternally depraved. Their resistance to the King became more and more apparent, culmi-

nating at last in a blasphemous denial of the miracle-working Spirits conviction. Having

insulted the Spirit of Grace (Heb 10.29), the leaders of the nation tragically forfeited

the kingdom for their entire generation.

This episode in Israels history is a reminder of the awful responsibility borne by a na-

tions leaders. Those who rule in opposition to the righteousness of God will most cer-

tainly be judged, and the nation ruled by such will inevitably suffer.

But individual citizens have a responsibility of their own, and God still allows them to

choose to follow Him. Despite the official opposition of Israel, the offer of the kingdom

was not completely withdrawn. Instead, the kingdom would now appear in a mystery

form not previously revealed. The parables of Matthew 13 are dedicated to a descrip-

tion of that mystery form of the kingdom. Led by the example of Jesus and contextual

clues in the inspired record, contemporary interpreters have all they need to discover

the truths behind the mysteries of the kingdom of heaven (13.11).

May this writer and the reader delve into these important stories, heeding the admoni-

tion of Jesus (13.9): He who has ears to hear, let him hear!


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The Kingdom Parables of Matthew 13:

Their Context and Function

Brad Arnett, Ph.D.

Associate Professor of New Testament

Chair of the Department of Biblical Studies

INTRODUCTION

Critical to the interpretation of any biblical passage is its context. The Kingdom Parables

of Matthew 13 are no exception.1 While a reader cannot know for certain the historical

occasion of the giving of these parables, one can observe how Matthew incorporated

them into his gospel and conclude that his placement of the parables in the story line of

the gospel was important to him and most likely was reflective of the historical situation.

This paper will attempt to highlight the context of the parables of Matthew 13 in an effort

to better understand their function in the story. The methodology employed here is nar-

rative criticism, though not a strict application of it. Attention is given to plot development

and the interactions between characters as features leading up to the giving of the par-

ables of Matthew 13.

An interesting question of Matthew 13 is that asked by Jesus disciples, Why do you

speak to them in parables? (Mt 13:10).2 Jesus answer indicates the reason, purpose,

and function of the parables.3 The disciples were privy to the mysteries of the kingdom

but the general populace was not, and he drew a strong contrast between the two

groups (13:11-17).

On first blush, Jesus seems harsh to the modern reader. Where is the meek and lowly

Jesus? Does Jesus not want everyone to have access to the truths of the kingdom?

Why would he conceal any information from anyone?

1 These are commonly called Kingdom Parables because they teach truths about the Kingdom of

God. The discourse in Matthew is also known as the Parabolic Discourse.

2 Unless otherwise noted, The Holy Bible: English Standard Version (Wheaton: Standard Bible

Society, 2001) will be used in this paper. 3 See the related article by Dr. Cocar in this issue.


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The themes of indeci-

sion and opposition

flow like two inde-

pendent streams . . .

crashing into a

watershed moment in

chapter thirteen.

Perhaps one would do well to consider the context closely. In this case, the context is

primarily the materialseveral chapters worthpreceding this unit. Matthew, after all, is

a story, and unless the reader has in mind what has been occurring up to this point in

the story, he or she may very well misunderstand the message. The overarching and

driving question of this study is similar to the question the disciples posed. What was

the function of the parables of Matthew 13 in light of Matthews plot? To answer this

question, one must determine the context of the occasion.

The Setting of the Kingdom Parables

Three features of the story leading up to the giving of the parables in Matthew 13 are

important for determining the function of the parables. Moving

the plot forward are three main characters; they are

Jesus, the authorities (functioning as a single

character), and the crowds (also functioning as a

single character).4 Other characters, such as John

the Baptist and Jesus disciples, also appear and

support the plot development, but Matthew gives

more attention to Jesus, the authorities, and the

crowds in chapters eleven and twelve.

The two groupsthe authorities and the crowdseach

have primary functions. The authorities oppose Jesus; they

seek opportunities to shame Him and, in 12:14, begin to seek to destroy Him. The care-

ful reader recognizes their increasing opposition against Jesus. The other groupthe

crowdsform a very important but often overlooked feature: indecision. The persistent

indecision of the crowds serves as the backdrop for the events in the text. That theme of

indecision which is the main feature of Matthew 11 will be treated first, and then the

theme of the opposition of the authorities, which is the main feature of Matthew 12, will

be explored. Finally, the paper will address the responses of Jesus to both groups

throughout Matthew 11-13. The themes of indecision and opposition flow like two inde-

pendent streams in chapters eleven and twelve, merging in the latter part of chapter

twelve and crashing into a watershed moment in chapter thirteen.

4 The authorities include scribes and Pharisees (9:3, 11; 12:14, 38). Matthew seems to use

crowds to include all of the people who are witnessing these events (9:8, 33, 36; 11:7; 13:2, 34). For more on characters and plot in Gospel studies, see David Rhoads, Mark as Story, 2d ed. (Minneapolis: Augsburg Fortress, 1999) and Elizabeth Struthers Malbon, In the Company of Jesus: Characters in Marks Gospel (Louisville, KY: Westminster/John Knox, 2000).


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Indecision of the Crowds

Jesus encounters multiple significant questions about his identity and movement

throughout chapter 11.5 Matthew shows his readers that many questions surrounded

the ministry of Jesus. The chapter begins with John the Baptist asking the question,

Are you the one who is to come, or shall we look for another? (11:2). Johns question

should be seen as an indicator of the circulating questions about Jesus. Notice the first

person plural we in the question. John represents not only himself, but his disciples,

and Israel as a whole. The people are wondering who this Jesus is.

Instead of answering John with an outright, Yes, I am the one, Jesus answers with a

series of indicators that He is indeed the one. The response calls for a decision based

not on a statement but on demonstrable proofs.6 At the end of his list, Jesus adds a

foreshadowing phrase, And blessed is the one who is not offended by me (11:6). Of-

fenses and opposition are commencing in the story line.

After His interchange with John the Baptist, Jesus asks the crowd a series of questions

about John. They are rhetorical questions, meant to elicit a commitment instead of a

mere answer. Jesus voices publicly the very questions the crowds were asking pri-

vately. The crowds were indecisive about John, too. This message to the crowds serves

as an integral part and sets the topic of discussion for the rest of the chapter and punc-

tuates the theme of indecision that extends to the giving of the parables in chapter thir-

teen. Chapter eleven is about the questions circulating about Jesus and his following.

Jesus begins to force the crowd to make a decision about Him. In this instance, the

push for a decision took the form of querying the crowds on the identity of John the Bap-

tist.

What did you go out into the wilderness to see? A reed shaken by the

wind? What then did you go out to see? A man dressed in soft cloth-

ing? Behold, those who wear soft clothing are in kings houses. What

5 The questioning starts well before this point in the narrative. In 8:27, His disciples ask, What

kind of a man is this, that even the winds and the sea obey Him? In 9:14, Johns disciples ask, Why do we and the Pharisees fast, but Your disciples do not fast? In chapter 11 the questions seem to become more dominant in the narrative.

6 The demonstrable proof of Jesus Messianic status becomes heightened in chapter twelve and

forms a key component to the thesis of this paper.


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then did you go out to see? A prophet? Yes, I tell you, and more than

a prophet (Mt. 11:7-9).

After Jesus questions the crowd on the identity of John the Baptist and proclaims that

he was truly the Elijah figure, He gave an interesting and difficult illustration of His gen-

eration.

Jesus compares the people of his day to children sitting in a public market, calling out,7

We played the flute for you, and you did not dance; we sang a dirge, and you did not

mourn (11:17). The image is not entirely clear to modern readers, and commentators

cannot agree on the referents of the image.8 Yet the main point, either way, is that Je-

sus and John do not satisfy their generations expectations (11:18-19). In context Jesus

and John could be either the ones piping and singing or the ones who neither dance nor

mourn. The main idea remains; this generation cannot be satisfied. Jesus and John do

not do what the people want. They follow their own agenda and get criticized for it.

Some, presumably the authorities, say that John has a demon and Jesus is a drunkard.

Such dishonoring comments are circulating among the people, and Jesus addresses

them here. He points out the irony that they are inconsistent in their assessments, and

yet, they are consistent in their dissatisfaction and rejection of both Jesus and His fore-

runner. At risk here are the crowds who have not yet made such conclusions. For them,

the verdict is still out on Jesus and John. By identifying and publicly denouncing the un-

justified conclusions that some in this generation made, Jesus leads the crowds in

making the right conclusions. The undecided are being moved toward a decision.

7 Here the ESV and other translations (KJV, NKJV) provide an interpretation. A more literal trans-

lation allows for the children to be calling out to each other but does not demand it: . . . and calling out to

others (so NIV, TNIV; Greek, ). The others could be anyone, not necessarily children. NASB has who call out to the other children, which is also interpretive (emphasis original, which means at least the reader can tell children is not the underlying word).

8 The text does not make clear the antecedent of the first person plural subject of 11:17. Is it Je-

sus and John who are piping the flute and singing? Or is it the children in the marketplace who are piping and singing? Furthermore, the performers audiences are not clear. Who does not dance to the piping? Who does not mourn at the dirge? Some commentators see the pipers and singers as Jesus and John to an unresponsive generation (e.g., Craig Blomberg, Matthew, New American Commentary [Nashville: Broadman and Holman, 1992], 189-90). Others see this generation as the pipers and singers to an un-responsive Jesus and John (e.g., Craig Keener, A Commentary on the Gospel of Matthew [Grand Rapids: Eerdmans, 1999], 218). This latter view seems best.


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Jesus recognizes

and prepares for

the building op-

position.

The indecision of the crowds is highlighted in the next unit where Jesus denounced the

cities of Galilee, Chorazin, and Bethsaida. Interestingly, Jesus did not condemn the cit-

ies for opposing him, but for their lack of repentance at the demonstration of his works

of power (11:20-21). The rebuke gives way to a call for decision (11:25-30), which will

be treated later. Indecision in light of Jesus miracles is a decision against repentance.9

The indecision of the crowds comes to a climactic point in 12:23 with a question. And

all the people were amazed, and said, Can this be the Son of David? This question

occurs in response to Jesus healing of a man who was demon-possessed, blind, and

mute. The authorities do not approve of the crowds speculating such things and initiate

a strong reaction. Now that the thematic backdrop to the interchanges in chapters 11-13

has been established, the authorities opposition to Jesus may be treated.

Increasing Opposition from the Authorities

If chapter eleven is about indecision, chapter twelve is certainly about opposition.

Against the backdrop of the crowds indecision are the stark contrast with the authori-

ties improper conclusions about Jesus and their drive to have him shamed and de-

stroyed (12:2, 14). To be sure, precursors of this opposition begin early in

chapter nine and build through chapters nine and ten.

A comparison of Matthew 9 and Matthew 12 is fascinating, as

some of the same phraseology occurs in both chapters. For ex-

ample, Jesus is accused of blasphemy in 9:3. Later, in 12:31-32,

Jesus warns the crowds, and especially the Pharisees, of the blas-

phemy against the Holy Spirit. Jesus knows their thoughts in both 9:4

and 12:25. In 9:27, two blind men address Jesus as the Son of David, and in

12:23 the crowds wonder if Jesus is the Son of David. And in both chapters the Phari-

sees say, He casts out demons by the prince of demons (9:34) and It is only by Beel-

zebul, the prince of demons, that this man casts out demons (12:24). Both accusations

follow the healing of a demon-possessed man who was mute (9:32-33; 12:22-24, the

second man was also blind). These remarkable similarities tie the two chapters together

and reinforce the theme of opposition that develops in chapters nine through twelve.

Jesus recognizes and prepares for the building opposition in His instructions to the

twelve disciples as they are about to be sent on their first mission (10:1-42). Several key

9 Opportunity and privilege bring responsibility. John Nolland, The Gospel of Matthew, New In-

ternational Greek Testament Commentary (Grand Rapids: Eerdmans, 2005), 467.


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verses point to His expectation of rejection and persecution. For example, Jesus says to

them, Behold, I am sending you out as sheep in the midst of wolves (10:16); You will

be hated by all for my names sake (10:22); and I did not come to bring peace, but a

sword (10:34). Another verse connects uniquely with chapter nine and twelve because

of the reference to Beelzebul: If they have called the master of the house Beelzebul,

how much more will they malign those of his household (10:25).

Matthew 11 does not highlight the opposition theme, but the opposition reappears with a

vengeance in Matthew 12 as Jesus comes under scrutiny for his Sabbath observance,

or non-observance as it may be. In 12:1-8, the Pharisees challenge Jesus for allowing

His disciples to pick and eat grain on the Sabbath. Jesus responds by defending His

disciples with three references to the Old Testament. His first citation is from an occa-

sion in the life of David when David and his men were hungry and ate the consecrated

temple bread meant for the priests alone (1 Sm 21:1-6). Next, Jesus cites the Law that

specifies the priests are to work on the Sabbath (e.g., Nm 28:9-10). Finally, Jesus cites

the prophet Hosea: I desire mercy, not sacrifice (6:6). So, in His defense, and in de-

fense of His disciples, Jesus referenced applicable Old Testament accounts of a king, a

priest, and a prophet. His answer to the authorities illustrated His personal prerogative

to abrogate the Sabbath restrictions, especially in special circumstances: For the Son

of Man is lord of the Sabbath (12:8).10

Jesus next enters a synagogue where a man with a withered hand is present (12:9-21).

Seeking a way to accuse Jesus, they query Him about healing on the Sabbath. The

nearest antecedent to they is the Pharisees of the previous unit. Jesus responds by

comparing the value of a man to a sheep, since His accusers would naturally help a

sheep on the Sabbath. He points out the glaring weakness of their interpretation of the

Sabbath laws. They value animals (especially their own) more than they value people.

Such a valuation is improper. What happens as a result of the interchange? Jesus does

good on the Sabbath and restores the mans hand; the Pharisees go out and conspire

to have a man (Jesus) destroyed. Whos behaving lawfully?

The next instance of the increasing opposition occurs in 12:22-24. Jesus heals a de-

mon-possessed man who is blind and mute. When the Pharisees hear that the people

(literally, the crowds) are wondering if Jesus is the Son of David, they charge Jesus

with casting out demons by the prince of demons, Beelzebul. This is an accusation re-

peated from a previous instance (9:34). A major difference here is that Jesus responds.

10

. . . the debate comes down finally to the person of Jesus. Donald A. Hagner, Matthew 1-13, Word Biblical Commentary (Nashville: Thomas Nelson, 1993), 334.


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Jesus Responses to the Increasing Opposition

And the Remaining Indecision

The three main character-groups in this section of Matthews GospelJesus, the

crowds, and the authoritiesare moving swiftly toward a major confrontation. Jesus is

performing ministries of teaching and healing and calling the people to repentance. The

crowds are indecisive, delaying their response to Jesus call. The authorities have made

their decision to reject Jesus and are seeking to influence the crowds to do likewise. For

His part, Jesus has been responding to the two groups throughout chapters eleven and

twelve. As the opposition increases and the indecision persists, Jesus begins to re-

spond on a different level.

Worthy of note is that Jesus responses throughout Matthew 11-12 follow a dual pur-

pose. Often the response is rebuke, yet sometimes the response is one of invitation. For

example, the crowds are undecided on John the Baptist, so Jesus invites them to ac-

cept that John is the expected Elijah-figure (11:14). He issues the statement, which

functions as an invitation listen and learn, to become a disciple, He who has ears to

hear, let him hear (11:15). The call to hear appears again in Matthew 13:9, 15, 16, and

43. The repetition indicates its importance and ties it to the previous occurrences.

Following Jesus strong rebuke of the cities where His miracles were done (11:20-24),

He offers one of the most celebrated invitations ever given, Come to Me, all who are

weary and heavy-laden, and I will give you rest (11:28). Matthew intersperses through-

out the two chapters are the crowds indecision, the authorities opposition, and Jesus

rebukes and invitations.11

In 12:25-37 the two mounting themes of indecision and opposition intersect. And at the

intersection is where Jesus strongest rebuke in this section occurs. The crowds are un-

decided and when the authorities hear that the crowds wonder if Jesus is the Messiah

(Son of David), they react vehemently, attributing His work to Beezebul. Jesus issues a

response, to the crowds as well as the Pharisees, that shows the incongruence of their

conclusions. Every kingdom divided against itself is laid waste (12:25). Then He warns

the authorities that blasphemy against the Holy Spirit is an unforgiveable sin (12:31-32).

The implication is that they have either committed this sin or have come extremely close

to doing so.

11

John MacArthur, Matthew 8-15, The MacArthur New Testament Commentary (Chicago: Moody Press, 1987), 237-38.


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Jesus and His

disciples are on a

mission to gather

the lost sheep of

the house of Is-

rael

The warning about the unforgiveable sin is based on the principle given in 12:30: Who-

ever is not with me is against me, and whoever does not gather with me scatters. Je-

sus is gathering; the Pharisees are scattering. In the context of the crowds indecision,

this becomes very clear. Jesus is calling the crowds to decide about Him (gathering)

while the authorities are seeking to influence the crowds to reject Jesus by dishonoring

Him and His works (scattering). A flashback to Matthew 9:34-36 is enlightening:

But the Pharisees said, He casts out demons by the prince of

demons. And Jesus went throughout all the cities and villages,

teaching in their synagogues and proclaiming the

gospel of the kingdom and healing every disease

and every affliction. When he saw the crowds,

he had compassion for them, because they

were harassed and helpless, like sheep

without a shepherd [scattered] (emphasis

added).

Jesus and His disciples are on a mission to gather the

lost sheep of the house of Israel (10:6), but the authorities

are resisting their efforts and providing obstacles in the way of the

crowds coming to Jesus. Jesus will not continue to allow it. He rebukes them and dis-

honors them publicly, calling them a brood of vipers and warning them of the judgment

to come (12:33-37).

Even after the strong rebuke, the scribes and Pharisees approach Jesus again, this

time asking for a sign. In His refusal, Jesus calls them an evil and adulterous generation

and says only one sign will be given to themthe sign of Jonah, which parallels and

points to Jesus death, burial, and resurrection. Then, yet again, Jesus calls for repen-

tance. He rallies in his support two allusions to gentiles who valued the word of God.

The men of Ninevah and the queen of the South will condemn Jesus generation be-

cause they would not listen to the something greater than Jonah and Solomon. A

twice-repeated refrain, something greater than . . . is here (12:41, 42), punctuates the

section. The first refrain compares Jesus to a king (Solomon), the second Jesus to a

prophet (Jonah).

The unit immediately preceding the Kingdom Parables of Matthew 13 depicts a dis-

avowal of sorts by Jesus of His mother and brothers. Matthew mentions only that they

wished to speak to Him; the parallel in Mark indicates that they were attempting to help


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Him because some thought He was acting irrationally (Mk 3:21, 31-35). Jesus re-

sponse is to ask Who is my mother, and who are my brothers? and to indicate that His

disciples are His family because His family is demarcated by those who do the will of

the Father (Mt 12:46-50). Such a statement serves to call the crowds to obey the Fa-

ther by becoming Jesus disciples.12

At the conclusion of chapter twelve, the call for decision is again thrust upon them, and

in chapter thirteen Jesus takes a step that makes it difficult for the authorities to resist

Him and hard for the crowds to remain indecisive.

That same day Jesus went out of the house and sat beside the sea.

And great crowds gathered about him, so that he got into a boat and

sat down. And the whole crowd stood on the beach. And he told them

many things in parables . . . (Mt 13:1-3).

In light of the material preceding Matthew 13, the Kingdom Parables constitute the cli-

max of Jesus response to the opposition and indecision He has faced thus far in the

narrative. He resorts to ambiguity of teaching as a way to elicit a response from the

crowds and to shield His message from those who oppose Him.

The disciples question of 13:10 (Why do you speak to them in parables?) does not

mean that Jesus created a new form of teaching that was uncommon in His day. Quite

the contrary, many teachers used parabolic illustrations to help their listeners appre-

hend their message. Jesus was not the innovator of parabolic teaching. What is unique

about Jesus use of parables in Matthew 13 is that He did not explain them.13 Parables

usually are utilized by teachers to clarify their teachings. Jesus used them in such a

manner previously (e.g., Mt. 5:13-16; 6:26-30; 7:24-27). The difference in Matthew 13 is

the lack of the main teaching of which the parable was only an illustration. In the King-

dom Parables, He gives the parable publicly but explains it only privately:

12

Michael J. Wilkins, Matthew, The NIV Application Commentary (Grand Rapids: Zondervan, 2004), 472.

13

Jesus was not alone in the use of parables. Jewish teachers often used them, but as a rule they place parable and interpretation side by side. But Jesus did not provide the explanation along with the parable; instead he demanded of his hearers that they discern the truth of what he was saying, and that they respond accordingly. Barclay M. Newman and Philip C. Stine, A Handbook on the Gospel of Matthew, UBS Helps for Translators; UBS Handbook Series (New York: United Bible Societies, 1992), 401.


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The effect of the am-

biguous parables is

to force a decision

about Jesusone

must either become

His disciple or turn

away.

And he answered them, To you it has been given to

know the secrets of the kingdom of heaven, but to

them it has not been given. For to the one who has,

more will be given, and he will have an abundance,

but from the one who has not, even what he has

will be taken away. This is why I speak to them in

parables, because seeing they do not see, and

hearing they do not hear, nor do they understand

(Mt. 13:11-13).

Jesus does not cease public teachingthat would be a win for

the authorities and a loss for the crowds. Nor does He continue the

public teaching of truths that will continue only to satisfy the crowds curiosity and elicit

the authorities ire. No one wins in that scenario either.

Instead, Jesus uses the public teaching of ambiguous parables to draw out the would-

be disciples from within the crowds.14 The effect of the ambiguous parables is to force a

decision about Jesusone must either become His disciple or turn away. Just as in

11:15, so also in 13:9. He who has ears, let him hear serves as an invitation to be-

come part of the in-group of Jesus family, who are privy to the explanations He gives

about the nature of the Kingdom of God. The crowds have to decide whether they will

seek the main teaching by joining the group of disciples and hearing the explanations or

whether they will remain in a state of perpetual wonder regarding what exactly Jesus

meant when He said, The kingdom of heaven is like . . . .

14

A comparison to John 6:68 is insightful. After this many of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, Do you want to go away as well? Simon Peter answered him, Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.


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Why Jesus Taught with Parables

Benjamin Cocar, D. Min., Th. D.

Associate Professor of Pastoral Ministry

Jesus spoke all these things in parables to the crowds; he did not speak to them

without a parable. This fulfilled what was spoken by the prophet:

I will open my mouth in parables,

I will announce what has been hidden from the foundation of the

world.1 (Matthew 13:34-35)

While Jesus formulated many utterances as summaries of a sermon or debate,

he set others before his hearers for their contemplation (Mt. 13:24, 31). Most

worthy of mention are those pericopes commonly known as parables.

Jesus was the Master Storyteller. His teaching provoked people to think; it did

not paralyze the listeners. Parables were His most famous characteristic form of

involving people creatively in the process of learning. Mark noted that Jesus

taught them many things by parables (Mk 4:2). Archibald Hunter claims that

35 percent of Jesus teaching in the synoptic Gospels can be found in parabolic

form. He identified certain parables which describe the coming of the kingdom,

others which explain the grace of the kingdom, a third group which portrays the

men of the kingdom and a final collection dealing with the crisis of the king-

dom.2 A critical question asks, Why did Jesus teach so extensively in par-

ables? As soon as He started teaching them with parables, the disciples asked

Him, Why do You speak to them in parables?" (Mt. 13:10). Since the disciples'

question, countless of students, pastors, and teachers tried to give the best pos-

sible answer to the disciples question. Many of the parables of Jesus are specifi-

cally called parables of the Kingdom.3

1Biblical Studies Press. (2005; 2005). The NET Bible First Edition (Noteless); Bible. Eng-

lish. NET Bible (Noteless). Biblical Studies Press.

2 A. H. Hunter, Interpreting the Parables (London:SCM; Philadephia, Westminster, 1980),

44-45. 3 Elwell, W. A., & Comfort, P. W., Tyndale Bible dictionary. Tyndale Reference Library

(Wheaton, Ill.: Tyndale House Publishers, 2001), 703.


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In order to understand the purpose of Jesus usage of parables, the reader needs

to understand what is a parable? The English word parable refers to a short

narrative with two levels of meaning. The Greek and Hebrew words for parable

are much broader. Jesus parables are both works of art and the weapons he

used in the conflict with his opponents. They were the teaching method he

chose most frequently to explain the Kingdom of God and to show the character

of God and the expectations God has for people.4

In Sunday School, the teachers are explaining that a parable is an earthly story

with a heavenly meaning, or a heavenly story with an earthly meaning. The

English Dictionary defined the parable as a short allegorical story, designed to

convey some truth or moral lesson.5

Parable is a transliteration of the Greek parabol, comparison. It can desig-

nate a variety of figurative forms of speech (e.g., Mk 2:19-22; 3:23-25; 4:3-9, 26-

32; 7:15-17; 13:28). But usually a parable is a short discourse that conveys spiri-

tual truth by making a vivid comparison. The truth to be taught is compared to

something in nature or a common-life experience. A parable usually expresses a

single important truth, though occasionally a subordinate feature expands its total

meaning (cf. 4:3-9, 13-20; 12:1-12). A parable draws its hearers to take part in a

situation, evaluate it, and apply its truth to themselves.6

The parable as a literary method can be understood as an extended simile. The

comparison is expressed, and the subject and the thing compared, explained

more fully, are kept separate. (A simile is simply an expressed comparison: it

typically uses the words like or as).

In the Old Testament, the word mashal was translated as a proverb (1 Sm

24:13; Ez 18:2-3; Prv. 1:1; 10:1); a parable (2 Sm 12:1-4; 2 Sam 14:1-11; Is 5:1-

7). Other meanings were the following: an allegory (Ez 24:2-5; 17:2-10; 20:49-

21:5); and a byword, satire, taunt, word of derision (Hb 2:6; Nm 21:27-30; Dt

28:37; 1 Kgs 9:7). Also, mashal can be translated as discourse (Nm 23:7, 18;

4Green, J. B., McKnight, S., & Marshall, I. H. Dictionary of Jesus and the Gospels (Down-

ers Grove, Ill.: InterVarsity Press. (1992), 591.

5Merriam-Webster, I. (2003). Merriam-Webster's collegiate dictionary. (Eleventh ed.).

Springfield, Mass.: Merriam-Webster, Inc.. , s.v. Parable. 6Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. The Bible Knowledge

Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983), p.118.


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A parable is

something placed

along side some-

thing else for the

purpose of com-

parison.

24:3, 15, 20, 21, 23); riddle (Ps 49:4; Prv. 1:6); or a saying of ethical wisdom (Jb

27:1; 29:1). Thus, the parable in the Old Testament included a much wider vari-

ety of concepts than simply stories that contained moral or spiritual truths.7

In the New Testament the word parabolee has these meanings: proverb (Lk

4:23); metaphor of figurative saying (Mk 7:14-17; Lk 5:36-38; Mk 2:21-22, Mt

9:16-17); riddle (Mk 3:23); illustration (Mk 13:28); and parable (Mt 13:33). The

Greek verb means "to throw or place alongside." Thus, a par-

able is something placed alongside something else for

the purpose of comparison.8

A.T. Robertson defined the parable in the broad

etymological sense, as a simile and consequently

finds that our Lord employed this method from the

beginning of His ministry (Mt 5:13-16; 7:3-5,

17-19, 24-27) as a literary device. There is no prob-

lem with this kind of classification or usage of the par-

able. Jesus used the parables in a special sense when

He was accused of being under Beelzebub.

Others have a narrower definition of the parable and say that Christ did not use

the parabolic device at first, but introduced it later in teaching the "mysteries of

the kingdom," as recorded in Matthew 13 and Mark 4.

This short paper will answer two questions: why did Jesus use parables in His

teaching? and, when did He start using the parables? It is not in the scope of

this paper to analyze all the parables that Jesus used during His entire ministry,

nor to explain the meaning of the parables of Jesus. There are many available

resources for those subjects.9

This paper will focus on these two questions because the answer to both ques-

tions seems to be only one answer! When Jesus started His earthly ministry,

He called people to repent for the Kingdom of heaven was at hand, (Mt 4:17;

7Francis, Brown S.R. Driver, and C. A. Briggs. A Hebrew and English Lexicon of the Old

Testament. Oxford: Clarendon Press, 1906, 1951, s.v. Parable.

8Bauer, Arndt, Gingrich. An English-Greek Lexicon of the NT and Other Early Christian

Literature. Chicago: University of Chicago, 1975, s.v. Parable.

9 See the short bibliogrpahy at the end of this article.


Spring

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27

Mk 1:15). Jesus announced the Kingdom and the simple way of receiving it.

Both John the Baptist and Jesus called people to repent as a way of entering the

Kingdom. Jesus told Nicodemus to be born again in order to see, and/or to enter

the Kingdom of God, (Jn 3). In the beginning of His ministry, the parables were

not part of Jesus teaching. As He proclaimed the message of repentance, His

words were declarative and forceful. Contrary to the interpretations of some cur-

rent scholars, He did not continue in the tradition of the rabbis of the day, but had

a new and innovative message. McKnight argued that Jesus took popular

prayers and other sayings from those days and elevated them to His level.10 Je-

sus preached the Sermon on the Mountain, and He reversed a lot of what was

said before. He did not add a couple of points to the Law of Moses, but He

changed it after He had fulfilled it! He gave a new command, not a revised ver-

sion of the old commandment. Jesus was teaching with power and conviction.

His preaching was called kerygma, proclamation! Jesus proclaimed the euan-

gelion, the good news. Jesus was the King proclaiming His Kingdom! He

spoke as One who had power, (Lk 4:32). His enemies declared that no one

ever spoke like this man! (Jn 7:46).

He was not one of the masters of the day--He was The Master teacher! When

Jesus went to Bethany, John recorded these words: The Teacher is here and is

calling for you. In Matthew 11:28-29, Jesus called all the weary and heavy-

laden to give them rest and learn from Me. The Master Teacher had all the

tools available to make His message clear, but He did not use the parables, be-

cause He had a plan when and why to introduce the parables. Jesus preached

and taught for almost two years before He introduced the parables in His teach-

ing. During the second year of His ministry, Jesus was accused of being demon

possessed (Mt. 12:24; Mk 3:22). The leaders of Israel inferred that He was

working with Beelzebub and not with Gods power as He claimed. At that point,

Jesus pronounced the danger of the unforgivable sin (Mt. 12:30-31). It was a

very dramatic moment in the history of Israel. The nation of Israels leaders re-

fused to follow Jesus, and they rejected Him from the days of His coming into the

world (Mt. 2:16-23), but this moment was different. The leaders of Israel

crossed a line of no-return! Jesus offered them the Kingdom for which they were

waiting, but they were rejecting the King, and thus they rejected the Kingdom.

The people of Israel had the opportunity to have the reality of Gods Kingdom,

but they did not believe Jesus and His claims. Jesus loved the people of Israel

and made it clear that His message was for the lost sheep of the people of Is-

10

Scott McKnight, The Jesus Creed. Brewster, MA: Paraclete Press, 2004), 17-20.


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He was no

longer offering

the Kingdom to

that

generation.

rael, (Mt. 15:24). He did not want to take the bread from the children and give it

to the dogs! He wanted the children of Israel to eat the Bread that came from

heaven, but they left Him, (Jn 6:66). He came to His own, but they received Him

not! When it was clear that Israel rejected Him and His Kingdom, Jesus turned

to speak in parables because while seeing they do not see, and while hearing

they do not hear, no do they understand (Mt. 13:13).

After Jesus was accused of being empowered by Beelzebub, Jesus started to

use the parables. Although it can be argued that it was a change in style, the

context demonstrates that was more than that. It was a change the the

essence of His treaching. The parables can be a literrary device

to help someone to understand a message, but

Jesus introduced the parables not to make it

easier for the people of Israel to understand His

message, but to make it harder! It is clear that

Jesus did not use the parables like other

teachers were using them. He declared His

purpose in teaching with parables. He wanted

the generation that rejected Him to be blind and deaf

to His teachings. It seems clear that Jesus shifted His

focus from the people of Israel to His disciples, and to the future

eclessia, or to a generation that will bring fruit. The Kingdom that was promised

to the people of Israel was postoponed. Jesus was aware that His own people

rejected Him and His message. Not long after the the parables became His main

style of teaching, Jesus announced the eklessia (Mt. 16:18). For the present

age, the Church will carry Gods program, not the Kingdom. The Kingdom will be

repesented as a spiritual reality in the lives of those who receive Jesus as Lord.

The Apostle John devoted half of his Gospel describing the last week of Jesus

life before His death and resurrection. There is a consensus among the NT

commentators that Jesus discussions in the Gospel of John were private,

designatged for His disciples only. He was no longer offering the Kingdom to

that generation. Even the parables of His last week, before the crucifixion, (Mt.

21-22) although they touched on the national rejection of His kingship, did not

offer the nation of Israel as a whole the possiblity of returning to Jesus. Why did

Jesus teach with parables during this time? Kistemaker argued that Jesus used

the parables as a literary device in order to "communicate the message of salva-


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tion in a clear and simple manner."11 There is no doubt that this can be a normal

sense of someone using the parables, but Jesus did not give this answer to His

disciples. Jesus gave this answer to His disciples: I am teaching with parables

to conceal my teachings from those outside (Mk 4:10-12), and to reveal and illus-

trate My message to you, My followers.

Robert Stein has a masterful chapter on The Parables of Jesus in which he

sets forth three reasons: (1) to conceal His teaching from those outside (cf. Mk

4:1012; Mt. 11:2527); (2) to illustrate and reveal His message to His followers

(Mk 4:34); and (3) to disarm His listeners (12:111; Lk 15:12).12 It is true that a

parable disarms the listener, but Jesus was not looking for dramatic effects to His

presentation. He proclaimed the Kingdom with the authority of the King! Jesus

came to His own (Jn 1:11-12), but His own received Him not. Once the Light

came into the world, the world loved darkness more than the Light (Jn 3:19).

Parables withdrew the light from those who loved darkness. They protected the

truth which they enshrined from the mockery of the scoffer. They reveal, on the

other hand, a message to seekers after the truth. Although the parables can

help any communicator to convey his message much more easily, because they

attract and, when fully understood, are sure to be remembered, Jesus did not

use them for this reason. Parables greatly help the mind and thinking faculty;

they are a great help to memory. Also, parables stir up, or excite the affections,

and awaken consciences, and arrest and hold attention. Parables preserve the

truth that was communicated.

Jesus employed a variety of creative methods such as overstatement (Mk 5:29

30); proverb (6:4); paradox (12:4144); irony (Mt 16:23); hyperbole (23:2324);

riddle (11:12); simile (Lk 13:34); pun (Mt16:18); allusion (Jn 2:19); and metaphor

(Lk 13:32).

Locyer listed Finis Dakes seven beneficial reasons for using parables:

1. To reveal truth in interesting form and create more interest (Mt 13:10-11;

16)

2. To make known new truths to interested hearers (Mt 13:11-12; 16-17)

11

Simon Kistemaker, The Parables of Jesus. (Grand Rapids: Baker Book House, 1980), xviii.

12

Stein, 35.


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The parables of

Jesus may have

had the effect

of hardening

the unbeliever

.

3. To make known mysteries by comparison with things already known (Mt

13:11)

4. To conceal truth from disinterested hearers and rebel heart (Mt 13:11-15)

5. To add truth to those who love it and want more of it (Mt 13:12)

6. To take away from those who hate and do not want it (Mt 13:12)

7. To fulfill prophecy (Mt 13:14, 17, 35).13

Although the parables help the listener to more easily under-

stand a concept or a new thing, Jesus did not introduce the

parables for this reason. In fact, this author believes that

Jesus did not use parables in His early ministry, until the

dramatic moment in Matthew 13 or Mark 4.

The initial five of these special parables about the King-

dom (four in Matthew 13 and one in Mark 4) were ad-

dressed primarily to the general public in Israel, not to the

disciples. The stated purpose of these parables was about

the "mysteries of the kingdom of heaven." It is good to remember that ordinarily,

the use of such similes and comparisons was intended to aid in the understand-

ing of something (Lk 6:39). But the parables about the mysteries of the Kingdom

were not primarily so intended. On the contrary, we are told by the Lord Himself,

their purpose was to hide rather than to reveal.

In reply to the disciples' question as to why He spoke to the multitudes in par-

ables, the Lord explained that it was "Because...to them it is not given to know

the mysteries of the kingdom (Mt 13:10-11). The Kingdom parables must be re-

garded as a divine judgment upon the nation of Israel. They refused the simple

announcement of the Kingdom, and because of their refusal, God spoke in such

a way that they could not understand, (Is 6:9-10). When Israel rejected Jesus

and did not want Him to rule over them, Jesus turned to the parables to hide his

message from them. Until His ascension, Jesus did not offer the Kingdom again

to His generation. His generation was locked in unbelief. But, the mystery par-

ables of the Kingdom had also a beneficent purpose (Mt 13:51-52). For the dis-

13

Herbert, Lockyer, All the Parables of the Bible (Grand Rapids: Zondervan Publishing

House, 1963), 17-18.


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ciples of Jesus, the parables had the effect of revealing the mystery of the King-

dom. Each parable illustrates what the Kingdom was like and how the Kingdom

can be received. Some have found Mark 4:1012 very difficult to understand,

for it seems to suggest that Jesus purpose in the parables was not to enlighten

the unenlightened, but that the unbeliever might become hardened in his unbe-

lief. It is possible, however, that what seems to be a clause of purpose in Mark.

4:12 is in fact a clause of consequence (also Mt. 13:13). The parables of Jesus

may have the effect of hardening the unbeliever, just as Isaiah prophesied with

regard to the effects of preaching the Word of God. The truth is that Jesus par-

ables are unique. The parables of other teachers can to some extent be sepa-

rated from the teachers themselves, but Jesus and His parables are inseparable.

To fail to understand Him is to fail to understand His parables. For those outside

everything is in parables (Mk 4:11); the whole of Jesus ministry, not merely the

parables, remains on the level of earthly stories and portents devoid of any

deeper significance. Here parables have virtually come to mean riddles. It is,

therefore, possible for men to decline the invitation to understanding and com-

mitment found in the parables, and in them Isaiahs prophecy (Is. 6:9f.) is fulfilled

(cf. Jn 12:40 where the same prophecy is cited with reference to the disbelief of

the Jews in the face of Jesus mighty works).14

It is clear that Jesus used parables as way of communicating Gods truth and that

He taught with parables with a clear purpose in mind, to reveal and conceal!

The Kingdom was taken away from that generation (Rom 9:10-11), until they will

see coming again to rule on this earth (Rv. 19:11-16). Paul the Apostle insisted

that because of Israel's hardened attitude the message of "God's salvation" has

been sent directly to Gentiles where it would find a positive response. In Acts

28:28, Paul documented this point by quoting Isaiah 6:9-10. In quoting this

prophecy, Paul was not just explaining Israel's stubbornness; he stressed it fur-

ther by showing that in the providence of God, redemption was now being offered

directly to Gentiles and they were responding. Jesus turned to the parables at

the moment when the Kingdom was taken from that generation and offered to the

Church.

14

Wood, D. R. W., & Marshall, I. H. New Bible Dictionary (3rd ed.) (Leicester, England;

Downers Grove, Ill.: InterVarsity Press, 1996), 869.


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Bibliography of Sources Consulted

Batey, A. Richard. ed. New Testament Issues. New York: Harper and Row, 1970.

Bauer, Arndt, Gingrich. An English-Greek Lexicon of the NT and Other Early

Christian

Literature. Chicago: University of Chicago, 1975.

Berkhof, Louis. Systematic Theology. Grand Rapids: Wm. B. Eerdmans Pub-

lishing Company, 1939.

Biblical Studies Press. (2005; 2005). The NET Bible First Edition (Noteless); Bi-

ble. English. NET Bible (Noteless). Biblical Studies Press.

Blomberg, Craig. Interpreting the Parables. Downers Grove, IL: InterVarsity

Press, 1989.

Brown, Colin. Miracles and the Critical Mind. Grand Rapids: Wm. B. Eerdmans

Publishing Company, 1984.

Brown Francis, S.R. Driver, and C. A. Briggs. A Hebrew and English Lexicon of

the Old Tes-

tament. Oxford: Clarendon Press, 1906, 1951.

Elwell, W. A., & Comfort, P. W. (2001). Tyndale Bible Dictionary. Tyndale refer-

ence library (703). Wheaton, Ill.: Tyndale House Publishers.

Erickson, J. Millard. Christian Theology. Grand Rapids: Baker Book House,

1983.

Green, J. B., McKnight, S., & Marshall, I. H. Dictionary of Jesus and the Gospels

(591). Downers Grove, Ill.: InterVarsity Press, 1992.

Hunter, H, Archibald. Interpreting the Parables. London:SCM; Philadephia,

Westminster, 1980.

Kistemaker, Simon. The Parables of Jesus. Grand Rapids: Baker Book House,

1980, 1989.


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Lockyer, Herbert. All the Parables of the Bible. Grand Rapids: Zondervan Pub-

lishing House, 1963.

McClain, J. Alva. The Greatness of the Kingdom. Winona Lake, IN: BMH Books,

1959.

McKnight, Scott. The Jesus Creed. Brewster, MA: Paraclete Press, 2004.

Merriam-Webster, I. (2003). Merriam-Webster's collegiate dictionary. (Eleventh

ed.). Springfield, Mass.: Merriam-Webster, Inc.. , s.v. Parable.

Stein, Robert. An Introduction to the Parables of Jesus. Philadelphia: Westmin-

ster, 1981.

Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. The Bible Knowl-

edge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor

Books, 1983.

Wenham, David. The Parables of Jesus. Downers Grove, IL: IVP, 1989.

Wood, D. R. W., & Marshall, I. H. New Bible Dictionary (3rd ed.) Leicester, Eng-

land; Downers Grove, Ill.: InterVarsity Press, 1996.


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The Purpose of the Parable

Of the Good Samaritan

By Hal M. Haller, Jr., Th. M., M. Ln.

Librarian

Assistant Professor of Bible and Theology

The parable of the Good Samaritan is one of Jesus best known parables, but

may not be among the best understood so far as its purpose is concerned. In the

popular understanding, in particular, the parable is a practical lesson about dem-

onstrating boundless compassion for others. The parable is usually thought to

exhibit an edifying example of how we are to love our neighbor sacrificially.

While there is great value for the Christian in studying it for this purpose, it is not

the immediate purpose of the parable in its context.

In more scholarly circles, it is usually recognized that there is a theological pur-

pose that is served by its inclusion in Jesus teaching. This article will seek to

disclose that purpose from the parables relationship to its immediate context,1 its

relationship with other related passages, and its relationship with some central

soteriological concepts involving law and grace. Lastly, the article will consider

briefly alternative explanations for the purpose of the passage and a critique of-

fered.

Development of the Parable in Context vss. 10:25-37

The outline of the parable may be described as the setting of the parable, the tell-

ing of the parable, and the application of the parable. Each sequence is inti-

mately related, progressively building on each prior component. In its entire de-

velopment Jesus is skillfully taking a person who has challenged Him to a suc-

cessfully argued and acknowledged conclusion.

1 Some scholars have broken Luke 10:25-37 into two separate pericopes (10: 25-28 and

10:29-37) that were juxtaposed by a redactor; it is not one literary unit that reflects an extended conversation with the lawyer on one particular occasion. The unity is allegedly artificial. See for instance, Rudolph Bultmann, The History of the Synoptic Tradition, rev ed., trans John Marsh (Peabody, MA: Hendrickson, 1963, p. 178. This article assumes the unity of this section. See H. Wayne House for a defense of that unity in The Parable of the Good Samaritan: Implications for the Euthanasia Debate Issues in Law and Medicine 159 (Fall 1995), pp. 2-4. http://www.hwhouse.com/files/writings/articles/uploads/parable%20of%20good%20samaritan.pdf (web site: Last accessed November 18, 2009)


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The setting of the parable shows how Jesus is approached by one wishing to test

Him on a theological question. Jesus, in turn, turns the conversation around so

that the questioner himself is tested and found wanting.

The Setting of the Parable: The Inquiry

Regarding Eternal Life vss. 10:25-28

25And behold, a certain lawyer stood up and tested2 Him, saying, Teacher,

what shall I do to inherit3 eternal life? 26He said to him, What is written in

the law? What is your reading of it? 27So he answered and said, You shall

love the LORD your God with all your heart, with all your soul, with all your

strength, and with all your mind,4 and your neighbor as yourself.5 28And

He said to him, You have answered rightly; do this and you will live.6

2 The Greek word, ekpeirazw, is used here. It is the word meaning to put to the test. It

is used four times in the New Testament. The same word is used elsewhere of Satan testing God in the temptation of Jesus in the wilderness or of believers testing Christ (Matt. 4:7; Luke 4:12; I Cor. 10:9). The word suggests that the lawyer was not predisposed to receive truth, but to debate it. Furthermore, its aim seems to be that of entrapment. His desire then was to put Jesus on the spot before His hearers. The purpose would, no doubt, be to discredit Him by making himself look wiser than Jesus. This rules out the sincerity of the lawyers motive.

3 The word, inherit, can mean something that is free or something that is merited. See

Joseph Dillow, The Reign of the Servant Kings. Miami Spring, FL: Schoettle Publishing Co., 1992, pp. 43-110 for examples of these uses. In footnote 17 on page 64 he states, The parallel passages, Lk. 10:25 and 18:18, also demonstrate the kleronomeo can include the idea of merit.

4 This quote from Deuteronomy 6:5 refers to the requirement for the absolute love of

Yahweh in a total personal response. Joseph A. Fitzmyer. The Gospel According to Luke X-XXIV. Garden City, NY: Doubleday & Co., 1985, p. 878. The term for love is the Hebrew word, `ahab. When `ahab is used of a persons love for God in Deuteronomy, it is virtually synony-mous with obedience (Deut. 11:1, 18-22; 13:4-5). J. Carl Laney. God. Nashville: Word, p. 192. Cf. Jn. 14:15.

5 This appeal

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