Concise Bible Dictionary:
In the Old Testament the word is mashal, “a similitude,” and is also translated “proverb.” In the New Testament it is παραβολἠ. A parable is a mode of relation under which something is figured which is not expressed in the terms. Hence a parable usually necessitates an expositor. The Lord said on one occasion that He spoke in parables, so that the multitude should not understand His teaching: they had virtually rejected their Messiah, and were not morally in a condition to be taught. The Lord acted as expositor and explained the meaning privately to His disciples, for it was given unto them to know “the mysteries of the kingdom” (Matt. 13:11). Some, however, of the Lord’s parables were so pointed that they were understood even by His enemies, which doubtless was His intention; they were laid bare as in His presence. Some of those in the Old Testament also were plain, but in the parable of the ewe lamb, David did not see the application till he had himself judged the culprit. So also with Ahab and the “escaped captive.” These allegories were calculated to strike home the intended lesson, by portraying in an objective way the evil.
The word “parable” is used many times in the Old Testament for figurative language where no distinct parable is related, as when Balaam “took up his parable” (Num. 23:7,18, etc.); and Job “continued his parable” (Job 27:1; Job 29:1). The word παραβολἠ is twice translated “FIGURE” (Heb. 9:9; Heb. 11:19).
From the fact of the Lord connecting “the mysteries of the kingdom” with the parables He uttered, we may be sure that there is much instruction to be gathered from them if rightly interpreted: they need the teaching of the Spirit of God as much as any other part of scripture.
It will be seen by the annexed list that some of the parables are recorded only by Matthew; two “similes” are found in Mark only; several parables are given only by Luke; and none are recorded by the evangelist John. There must be divine reasons for this, and wisdom is needed to discern and profit by it. All is doubtless in harmony with the character of each of the Gospels. The word “parable” occurs in John 10:6 in the AV, but it is not the same word, and signifies “allegory.” The teaching is not in the form of a parable: the Lord is speaking of Himself as the good Shepherd.
Some of the parables are grouped together. Thus in Matthew 13 there are seven parables, four of which were delivered in the hearing of the multitude, and three in private. The first was introductory, namely, the SOWER. The Lord came seeking fruit, but finding none He revealed that He had really been sowing “the word of the kingdom,” and explained why much of the seed did not produce fruit. The next three parables give the outward aspect of the kingdom during Christ’s absence, that which man has made of it. The second is the WHEAT AND THE TARES. The Lord sowed the good seed, but Satan at once sowed his seed, and both grew up together until the harvest at the end of the age. The third is the MUSTARD SEED. This grows up into a tree large enough for the birds (which caught away the good seed in the parable of the sower) to lodge in its branches. The fourth is the LEAVEN. A woman hid leaven (always a type of what is human, and hence of evil, because sin is in the flesh) which diffused itself unseen amid the three measures of meal until all was leavened.
Then Jesus sent the multitude away, and in private explained first to His disciples the parable of the Wheat and the Tares, and then added parables that show the divine object and intent in the kingdom. The first is the HID TREASURE, for the sake of obtaining which a man buys the field in which it is hid. The second is the PEARL OF GREAT PRICE. The merchant-man seeks goodly pearls, and having found one pearl of great price, sells all that he has to be possessed of it. Christ renounced all that belonged to Him as man after the flesh and as Messiah on earth, in order that He might possess the church. The third is the parable of the NET, which gathers out of the sea of nations good and bad, as the gospel has done in Christendom. When the net is drawn to shore the servants make a selection of the good from the bad, but at the end of the age (it is added in the exposition) the angels will separate the wicked from the just, and cast them into the furnace of fire.
Another group of parables is in Luke 15, or in one sense a parable in three sections (Luke 15:3). It answers the charge brought against the Lord, “This man receiveth sinners.”
1. THE LOST SHEEP was followed by the shepherd until it was found.
2. THE LOST PIECE OF MONEY. The piece of money was lost in the house, even as many persons in God’s sight were lost in the outward profession of being Abraham’s children (as many indeed are lost now in Christendom). The lost piece was sought by the light of the candle till it was found. It was precious, a piece of silver.
3. THE PRODIGAL SON was joyfully received by the father, a feast was prepared, and the recovery of the lost one was celebrated by music and dancing. This is the climax—the celebration of grace. In all three the joy is that of the finder. It is the joy of heaven over the recovery of lost sinners.
It is doubtless best to study each parable or each group, with its context, as the Holy Spirit has given them. Attempts have, however, been made to classify them according to the truth conveyed by them, thus: 1. The setting aside of Israel. THE TWO SONS, of which the Lord gives the interpretation. THE WICKED HUSBANDMEN: the rulers of Israel were among the Lord’s hearers, and He explained the parable thus: “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” The BARREN FIG TREE: the Lord came seeking fruit in Israel as representing man under culture, but found none. He gave time for repentance, but the fig tree yielded no fruit and was to be cut down: the destruction of Jerusalem was its actual removal.
2. The introduction of the kingdom, and Satan’s opposition to it. The SOWER. The WHEAT AND TARES.
The GROWTH OF SEED: notwithstanding the opposition of Satan, God in His own secret way makes His seed fructify and bring forth fruit. The LEAVEN; the HIDDEN TREASURE; the PEARL OF GREAT PRICE; and the NET.
3. God’s way of bringing into blessing. The LOST SHEEP; the LOST PIECE OF MONEY; and the PRODIGAL SON. The MARRIAGE FOR THE KING’S SON: God will do honor to His Son. The Jews were invited to the feast, but would not come. Others, the Gentile outcasts, were invited. One without the wedding robe (christ) was cast out. He had no sense of natural unfitness. The GREAT SUPPER: the feast of heavenly grace in contrast to the earthly things of the kingdom of God. All who were invited made excuses, not as prevented by evil but by earthly things; they were indifferent to the gracious invitation. Some, the poor and afflicted of the city, were brought in, and others were to be compelled to come in. God will have His house filled. The PHARISEE AND PUBLICAN: the Pharisee thanked God that he was not as other men; the publican cried for mercy, and went down to his house justified rather than the other. The TWO DEBTORS: the poor woman was forgiven much, and she loved much; not forgiven because she loved much. The UNJUST JUDGE: the Lord’s point was that men “ought always to pray and not to faint.” God will answer in His own time, and the earthly elect will be saved.
The Laborers IN THE VINEYARD: God in His sovereignty asks, “Is it not lawful for me to do what I will with mine own?” Man claims this liberty for himself, yet murmurs against the sovereignty of God. “Many are called, but few chosen.” Notice also in this parable the Lord’s reply to Peter’s question in Matthew 19:27: Matthew 20 continues the subject and shows us sovereign grace in contrast with the mercenary spirit of man’s heart.
4. The various responsibilities of men. The GOOD SAMARITAN: this was given in answer to “Who is my neighbor?” The Lord was really the good Samaritan, and after describing the course He took He said, “Go thou and do likewise.” The FOOLISH RICH MAN: the moral is, “So is he that layeth up treasure for himself, and is not rich toward God.” The UNJUST STEWARD: he sacrificed the present for the future, for which his master commended him, not for his injustice but his wisdom. The Lord applies the parable thus: “Make to yourselves friends with the mammon of unrighteousness [worldly possessions] that when it fails ye may be received into eternal tabernacles.” Giving to the poor is lending to the Lord, and laying up treasure in heaven. The Lord exhorted His hearers to be (unlike the unjust steward) faithful in their stewardship of the unrighteous mammon (which does not belong to the Christian), that the true riches might be entrusted to them.
The RICH MAN AND LAZARUS. Nothing is said of the moral character of either of these men. It had been taught in the Old Testament that outward prosperity should mark the upright man (Psalm 112:2-3). In the kingdom in its new phase, consequent upon Christ’s rejection, the possession of riches is no sign of divine favor. This was a needful lesson for the Jew. It was very difficult for a rich man to be saved, but the poor had the gospel preached unto them. The poor man was carried into Abraham’s bosom, and the rich man fell into perdition. Another world reverses the conditions of the present one. The teaching in the parable of the Unjust Steward is continued here: the rich man was not sacrificing the present for the future. It also gives a vivid picture of the unalterable condition of the lost.
The UNMERCIFUL SERVANT. This illustrates the government of God, which is not set aside by His grace. It is revealed that God will recompense to His people according as they act towards others (Matt. 7:2). Doubtless this parable has another application, bearing upon the Jews as to their jealousy of grace being shown to the Gentiles. The debt of the Gentiles to them is expressed in the hundred pence (about £3 4s. 7d.); whereas the indebtedness of the Jews to God is seen in the ten thousand talents (£1,937,500). Pardon was offered to them by Peter in Acts 3:19-26; but it was rejected, and their persecution of Paul and those who carried the gospel to the Gentiles showed that they could not forgive the Gentiles the hundred pence. They must now pay the uttermost farthing (compare Isa. 40:2; Matt. 5:25-26; 1 Thess. 2:15-16).
The TEN VIRGINS. The explanation of this is simple. The normal attitude of Christians is that they have gone forth to meet the Bridegroom. This was the hope and expectation of the apostles. After their days all in this respect fell asleep. There may have been times of awakening, but when the last call goes forth it reveals the solemn fact that some have a profession only, without Christ—lamps without oil—who will be forever shut out. “Watch therefore, for ye know neither the day nor the hour.” The virgins signify Christians, and not the faithful Jewish remnant, for these will not sleep (persecution will prevent that), nor be a mixed company, nor have to wait a long time for their Deliverer.
The TALENTS. This parable is similar in character to that of the POUNDS. The talents were distributed according to the ability of each servant, so that one had five, another two, and another one. This parable follows that of the Ten Virgins, showing that while the Christian waits for his Lord, he should be faithfully using the gifts entrusted to him. The POUNDS show the Lord Jesus leaving the earth to receive a kingdom, and giving to each of His servants a pound to trade with during His absence. All gifts are for the glory of the Lord, and the servant is responsible to Him for the faithful use of them.
Another arrangement of the principal parables has been suggested, namely, in three groups, corresponding to different periods of the Lord’s ministry.
1. In His early ministry, embracing the new teaching connected with the kingdom, and the mysterious form which it takes during His absence. This extends to Matthew 13 and Mark 4. These parables will be easily distinguished in the following table.
2. After an interval of some months. The parables are now of a different type, and are drawn from the life of men rather than from the world of nature. They are principally in answer to questions, not in discourses to the multitude. Most of them occur in Luke only, in which gospel the Son of Man is for man. They fall chiefly between the mission of the seventy and the Lord’s last approach to Jerusalem.
3. This group falls towards the close of the Lord’s ministry. They concern the kingdom in its consummation, and are prophetic of the rejection of Israel and the coming of the Lord.
In Matthew 13 the Lord asked His disciples if they understood what He had been saying to them. They said, “Yea, Lord.” He added, “Every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder which bringeth forth out of his treasure things new and old.”
PARABLES AND SIMILES IN THE OLD TESTAMENT
Parables. By whom spoken. References.
Trees Choosing a King. Jotham to the Shecemites Judg. 9:7-15
The Ewe Lamb. Nathan to David 2 Sam. 12:1-4
The Two Brothers and the Avenger of Blood. Widow of Tekoah to David 2 Sam. 14:4-7
The Escaped Captive. Man of the sons of the prophets to Ahab 1 Kings 20:37-40
The Thistle and Cedar. Johoash to Amaziah 2 Kings 14:9
The Vineyard and Grapes. Isaiah to Judah and Jerusalem Isa. 5:1-7
The Eagles and a Vine. Ezekiel to Israel Ezek. 17:3-10
The Lions’ Whelps. Ezekiel to Israel Ezek. 19:1-9
The Boiling Pot. Ezekiel to Israel Ezek. 24:3-5
IN THE NEW TESTAMENT
Parables Matthew Mark Luke
Houses on the Rock and on the Sand. Matt. 7:24-27 Luke 6:48-49
New Cloth in Old Garment. Matt. 9:16 Luke 5:36
New Wine in Old Bottles. Matt. 9:17 Mark 2:22 Luke 5:37-39
The Sower. Matt. 13:3-9 Mark 4:3-9 Luke 8:5-8
Candle under a Bushel or a Bed. Matt. 5:15 Mark 4:21 Luke 8:16
The Wheat and the Tares. Matt. 13:24-30
Growth of Seed. Mark 4:26-29
Mustard Seed. Matt. 13:31-32 Mark 4:30-32 Luke 13:18-19
The Leaven. Matt. 13:33 Luke 13:20-21
The Hidden Treasure. Matt. 13:44
The Pearl of Great Price. Matt. 13:45-46
The Drag Net. Matt. 13:47-50
Unmerciful Servant. Matt. 18:23-35
The Two Debtors. Luke 7:41-43
The Good Samaritan. Luke 10:30-37
Friend at Midnight. Luke 11:5-8
The Rich Fool. Luke 12:16-21
Servants waiting for their Lord. Luke 12:35-48
The Barren Fig Tree. Luke 13:6-9
The Great Supper. Luke 14:16-24
The Tower, and King making War. Luke 14:28-33
Lost Sheep. Matt. 18:12-13 Luke 15:4-7
Lost Piece of Money. Luke 15:8-10
Prodigal Son. Luke 15:11-32
Unjust Steward. Luke 16:1-13
Rich Man and Lazarus. Luke 16:19-31
Master and Servant. Luke 17:7-10
Importunate Widow. Luke 18:1-8
Pharisee and Publican. Luke 18:10-14
Laborers in the Vineyard. Matt. 20:1-16
Sons sent to Labor. Matt. 21:28-32
The Vineyard and Husbandmen. Matt. 21:33-46 Mark 12:1-12 Luke 20:9-19
Marriage of the King’s Son. Matt. 22:2-14
Young Leaves of Fig Tree. Matt. 24:32-35 Mark 13:28-31 Luke 21:29-33
Household watching. Mark 13:31-37
Ten Virgins. Matt. 25:1-13
The Talents. Matt. 25:14-33
The Pounds. Luke 19:12-27
Sheep and Goats. Matt. 25:31-46
Bible Handbook:
The word ‘parable’ is from the Greek word Parabole, and this is derived from Paraballo, which signifies ‘to place beside,’ ‘to place one thing beside another,’ as in making a comparison, and hence a ‘simile,’ ‘similitude,’ ‘parable.’
A short narrative was related, which had a hidden meaning in its various details. When its interpretation was understood it was calculated to remain fixed on the memory more than if only the truths contained in the interpretation had been given.
The disciples asked the Lord why He spoke to the people in parables. He replied, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matt. 13:11), though some of the parables were so plain and pointed that the chief priests and Pharisees perceived that He spake of them (Matt. 21:45). The ‘gospel’ of the kingdom was for them all, but not the ‘mysteries’ of the kingdom.
It has often been remarked that a parable and its interpretation ‘do not run on all fours,’ by which is meant that while the general meaning of a parable may be plain, all its details cannot be found to correspond with the interpretation. In attempting to enforce such correspondence evil doctrine has sometimes been the result.
None of the parables are found in the Gospel by John, and he only once uses the term “Kingdom of God” (chapter 3:3). This is unquestionably in keeping with the character of his Gospel; but in chapter 10:6, we read “This parable spake Jesus,” when He proceeds to refer to Himself as the Good Shepherd. The word in this passage is not the same as is translated ‘parable’ in the other Gospels, and would be better translated ‘allegory.’ It will be seen that the teaching is not in the form of a parable.
The Parables of our Lord have been classified thus: —
1. The Setting Aside of Israel
1. The Two Sons (Matt. 21:28-32). Our Lord gives the interpretation. The publicans and the harlots (who virtually said that they would not go) repented and went; whereas the chief priests and the elders (who professed to go and work in God’s vineyard) did not really go.
2. The Wicked Husbandmen (Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19). The Lord gave the key to this parable in the words, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” The chief priests and Pharisees perceived that it referred to them.
3. The Barren Fig-tree (Luke 13:6-9). The Lord came (to Israel) seeking fruit; but finding none, ordered the fig-tree to be destroyed; permitted it to remain another year to see if it would yield any fruit, but, alas! we know it did not, and judgment fell upon the city and people.
2. The Setting Up of the Kingdom and Satan’s Opposition to It
1. The Sower (Matt. 13:3-9; Mark 4:3-9; Luke 8:5-8). Our Lord gives the interpretation of this parable. He had come seeking fruit, but finding none, He in grace became a Sower, and He tells us what hinders the seed bringing forth fruit.
2. The Wheat and the Tares (Matt. 13:24-30). Our Lord also explains this parable. He had sown good seed, and Satan had sown darnel among the wheat. All was to be allowed to grow together until the harvest: not grow together in the church, but in the world, or indeed in Christendom.
3. The Growth of Seed (Mark 4:26-29). The seed is completely fitted to produce fruit, and God in an unseen way brings it to perfection, and ripe fruit is the result.
4. The Grain of Mustard Seed (Matt. 13:31-32; Mark 4:30-32; Luke 13:18-19). The seed of the kingdom appears very small, but it prospers into a kingdom; and worldly powers attach themselves to it.
5. The Leaven (Matt. 13:33; Luke 13:20-21). Leaven in Scripture is always a type of evil. The parable teaches that evil will work until all is leavened.
6. The Hidden Treasure (Matt. 13:44). Our Lord bought the field (the world) because of the treasure (His elect) hidden therein.
7. The Pearl of Great Price (Matt. 13:45-46). Similar to the last. There the field was bought; here the one pearl of great price was bought.
8. The Net cast into the Sea (Matt. 13:47-50). The gospel net gathers good and bad (those saved and those who make a profession only); all will be duly sorted at the end of the age.
9. The Pharisee and the Publican (Luke 18:10-14). The Pharisee thanked God for what he himself was, and in his self-righteousness despised the publican. The publican cried for mercy as a guilty sinner, and went to his house justified.
10. The Two Debtors (Luke 7:41-43). The poor woman had been forgiven much, and she loved much.
11. The Unjust Judge (Luke 18:1-8). The Lord gave the key to this parable to His hearers: they “ought always to pray, and not to faint.” The answer will come at the right time, and the earthly elect shall be delivered.
12. The Labourers in the Vineyard (Matt. 20:1-16). This teaches the sovereignty of God, who asks, “Is it not lawful for Me to do what I will with Mine own? ... the last shall be first, and the first last: for many be called, but few chosen.”
3. The Way of God in Bringing into His Kingdom
1. The Lost Sheep (Matt. 18:12-13; Luke 15:4-7). This shows how the Lord Jesus goes after His lost ones, and the joy that there is in heaven in the salvation of a sinner.
2. The Lost Piece of Money (Luke 15:8-10). The Holy Spirit also searches for the lost ones — lost in the house — and again there is joy in the presence of the angels over one repentant sinner.
3. The Prodigal Son (Luke 15:11-32). This shows the manner of the reception the Father gives to any returning prodigal. “They began to be merry.”
4. The Marriage for the King’s Son (Matt. 22:2-14). God makes a marriage-feast in honour of His Son. The Jews, who were first bidden, would not come; then others, and the most outcast, are invited to the feast — the feast of salvation. But one had not put on the robe provided for him (Christ) and was cast out.
5. The Great Supper (Luke 14:16-24). This is similar to the preceding, but goes out wider. Those bidden did not ill-treat the messengers, as Israel had done, whose city was burnt up. Here all the invited guests make excuses, therefore others are brought in, and some are compelled, that the “house may be filled.” “Where sin abounded, grace did much more abound.”
4. Responsibilities of Those Connected with the Kingdom.
1. The Good Samaritan (Luke 10:30-37). The Lord spoke this parable in answer to a question by a lawyer, who, wishing to justify himself, said, “And who is my neighbor?” The lawyer had to confess that the Samaritan had acted “the neighbor” to the poor wounded man. Then our Lord said, “Go, and do thou likewise.” The act of the Samaritan is all the more pointed, because he is the only one of the three who might have been thought to have had a legitimate excuse, because, as “the Jews have no dealings with the Samaritans,” he might have acted in accordance therewith.
2. The Foolish Rich Man (Luke 12:16-21). The explanation of this is given in the few words, “So is he that layeth up treasure for himself, and is not rich toward God.”
3. The Unjust Steward (Luke 16:1-13). The teaching of this parable is to sacrifice present advantage for that which is future. It is the lord of the parable, and not the Lord Jesus that “commended” the steward for his wisdom but our Lord applies the parable thus. Make to yourselves friends of the mammon of unrighteousness (worldly possessions) that ye may be received hereafter into everlasting habitations: similar to the exhortation, “Lay up for yourselves treasures in heaven”; “He that hath pity upon the poor lendeth unto the Lord,” etc. Our Lord then exhorts His hearers to be (not like the unjust steward, but) faithful in the unrighteous mammon, which belongs to others, that the true riches belonging to the Christian may be entrusted to them. Contrast the rich man in the next parable who had lived for the present and had not been wise as to the eternal future.
4. The Rich Man and Lazarus (Luke 16:19-31). Nothing is said in this parable about Lazarus being a good or righteous man, and nothing about the rich man being a wicked man: nor does Abraham bring any such charge against him. He simply said, “Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.” The teaching doubtless is that the outward circumstances of a man here are now no proof that he is a righteous man. This was a needful lesson, because in the Old Testament wealth was promised to the righteous. “The generation of the upright shall be blessed. Wealth and riches shall be in his house” (Psa. 112:2-3); the Psalmist said he had never seen the righteous begging bread, etc. All this was to be altered. It was difficult for a rich man to be saved, and many poor were among God’s chosen ones.
5. The Pounds (Luke 19:12-27). This parable was given because Christ “was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.” No, He was about to leave them, and to entrust to each of His servants a pound, with the word, “Occupy till I come,” or “Trade till I come.” The simple teaching is that the Christian is to use his gifts not for himself, but for his Lord and Master.
6. The Unmerciful Servant (Matt. 18:23-35). Peter had asked how many times he was to forgive an offending brother, when this parable was spoken. It is elsewhere laid down that according to what we measure out to others, such will be measured out to us (Matt. 7:2). God’s grace does not set aside His government among His saints. There is without doubt in this parable also a description of the Jews’ hatred of grace to the Gentiles. The Gentiles had owed them somewhat, alluded to here as a hundred pence, (About £3 4s. 7d., $4) but what was that in comparison to what the Jews owed to their God, compared here to ten thousand talents (£1,937,500, $2,421,875)? A provisional pardon was preached to them by Peter (Acts 3:19-26), but this grace they rejected, and their treatment of Paul showed that they could not forgive the hundred pence. Matthew 18:34-35 declares their judgment. (See Matt. 5:25-26; 1 Thess. 2:15-16; Isa. 40:2.)
7. The Ten Virgins (Matt. 25:1-13). The teaching of this parable is plain. There is profession without Christ (lamps without oil), and those with oil in their vessels. All went to sleep and forgot the hope of the Bridegroom coming, until the cry went forth that He was near. They awoke, trimmed their lamps, and the wise went in to the marriage, but the unwise are refused admittance. The parable closes with, “Watch therefore, for ye know neither the day nor the hour.” This sets forth the responsibility of Christendom in connection with the Lord’s coming. The long-forgotten hope has been revived by the midnight cry, and great activity is the result, both among wise and unwise, and the Lord is surely at hand. That the virgins symbolize Christians, and not the faithful remnant, is evident, for these will not sleep (persecution will prevent that), nor be a mixed company, nor have a long time to wait for their deliverer.
8. The Talents (Matt. 25:14-30). This is very similar to the parable of the Pounds given in Luke. The Talents immediately follow the parable of the Ten Virgins. While the Lord tarries we are not to go to sleep, as did the virgins, but to use the talents our Lord has given us, and use them for Him.
After our Lord had been relating some of His parables He said to His disciples, “Have ye understood all these things? They say unto Him, Yea, Lord. Then said He unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old” (Matt. 13:51-52).
List of Parables and Similes