Lesson 21

Interpreting Parables

I. What is a parable?

A. A parable is a short, simple story from which a moral lesson can be drawn.

1. A parable is usually a fictitious story that could be true.

2. A parable draws from images and events that would be familiar to the listener.
3. A parable is constructed of symbolism that must be interpreted to be understood.
4. A parable is aimed at communicating a spiritual truth (usually one primary truth).
Some have said, “It is an earthly story with a heavenly meaning.”

B. The concept and use of parables is found in both the Old and the New Testament.

1. The Hebrew word that is often translated parable in the Old Testament is mashal
(4912).

O my people, hear my teaching; listen to the words of my mouth. I will open my

mouth in parables, I will utter hidden things, things from of old—what we have
heard and known, what our fathers have told us. Psalm 78:1-3

a. This word literally means a parable, similitude, proverb, song or poem.

The word parable is usually used of an extended story with a moral, while a
proverb is a sentence, opinion or saying containing ethical wisdom. In both
cases they are often extended similes.

b. This word is translated “parable, proverb, oracle or saying.”

c. This word is used most often in connection with the Book of Proverbs.

The Book of Proverbs is a collection of short, pithy statements that are

intended to teach practical principles of living.

d. Most of the other times that it is used it is speaking of an incident in someone’s

life becoming a proverb (II Chr. 7:19-22).

But if you turn away and forsake My statutes and My commandments which I
have set before you, and go and serve other gods, and worship them, then I
will uproot them from My land which I have given them; and this house which
I have sanctified for My name I will cast out of My sight, and will make it a
proverb and a byword among all peoples. And as for this house, which is
exalted, everyone who passes by it will be astonished and say, “Why has the
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 LORD done thus to this land and this house?” Then they will answer,
“Because they forsook the LORD God of their fathers, who brought them out
of the land of Egypt, and embraced other gods, and worshiped them and
served them; therefore He has brought all this calamity on them.”

In this case it is a true story that is meant to be told to others in the future that
will teach a life principle.

2. The Greek word that is often translated parable in the New Testament is parabole
(3850).

a. This word literally means “a placing of one thing by the side of another.”

It is used in the Bible both literally and metaphorically to refer to the

following (Thayer’s):

• A comparison of one thing with another, likeness or similitude

• An example by which a doctrine or precept is illustrated

• A narrative, fictitious but agreeable to the laws and usages of human life,
by which either the duties of men or the things of God, particularly the
nature and history of God’s kingdom are figuratively portrayed

• An earthly story with a heavenly meaning

• A pithy and instructive saying, involving some likeness or comparison and

having perceptive or admonitory force

b. This word is translated figure, symbol, parable or proverb.

C. Parables were perfected in the ministry and teaching of Jesus.

II. Why did Jesus speak in parables?

A. Jesus switched from clear, well-outlined teaching to teaching in parables.

1. When Jesus began His teaching He was simple, clear and direct (See: Matthew 5-
7).

You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I
tell you not to resist an evil person. But whoever slaps you on your right cheek,
turn the other to him also. If anyone wants to sue you and take away your tunic,
let him have your cloak also. And whoever compels you to go one mile, go with

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 him two. Give to him who asks you, and from him who wants to borrow from you
do not turn away. Matthew 5:38-42

2. In the latter half of His ministry, Jesus’ teaching became veiled in symbolism that
required interpretation (Mt. 13:34-35).

All these things Jesus spoke to the multitude in parables; and without a parable
He did not speak to them, that it might be fulfilled which was spoken by the
prophet, saying: “I will open My mouth in parables; I will utter things kept secret
from the foundation of the world.”

a. The disciples of Jesus immediately picked up on the switch in style (Mt.

13:10).

And the disciples came and said to Him, “Why do You speak to them in
parables?”

b. The disciples themselves needed interpretation to understand this new style

(Mt. 13:36b).

And His disciples came to Him, saying, “Explain to us the parable of the tares
of the field.”

B. Jesus made the change for specific reasons.

1. Jesus spoke in parables to conceal truth from those who were closed to the truth.

a. The religious leaders had just accused Jesus for the second time of being
inspired by the devil (Mt. 12:24, Also: Mt. 9:34; Mark 3:22; Luke 11:15).

Then one was brought to Him who was demon-possessed, blind and mute; and
He healed him, so that the blind and mute man both spoke and saw. 23 And all
the multitudes were amazed and said, “Could this be the Son of David?” 24
Now when the Pharisees heard it they said, “This fellow does not cast out
demons except by Beelzebub, the ruler of the demons.” 25 But Jesus knew
their thoughts, and said to them: “Every kingdom divided against itself is
brought to desolation, and every city or house divided against itself will not
stand. 26 If Satan casts out Satan, he is divided against himself. How then will
his kingdom stand? 27 And if I cast out demons by Beelzebub, by whom do
your sons cast them out? Therefore they shall be your judges. 28 But if I cast
out demons by the Spirit of God, surely the kingdom of God has come upon
you. Matthew 12:22-28

b. Jesus had just warned the leaders that they were verging on blasphemy of the
Holy Spirit (Mt. 12:31-32).

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 Therefore I say to you, every sin and blasphemy will be forgiven men, but the
blasphemy against the Spirit will not be forgiven men. Anyone who speaks a
word against the Son of Man, it will be forgiven him; but whoever speaks
against the Holy Spirit, it will not be forgiven him, either in this age or in the
age to come.

• He warned them not to stand against God (Mt. 12:28, 30).

He who is not with Me is against Me, and he who does not gather with Me
scatters abroad. Matthew 12:30

• He warned them to change their hearts (Mt. 12:33-35).

Either make the tree good and its fruit good, or else make the tree bad and
its fruit bad; for a tree is known by its fruit. Brood of vipers! How can you,
being evil, speak good things? For out of the abundance of the heart the
mouth speaks. A good man out of the good treasure of his heart brings
forth good things, and an evil man out of the evil treasure brings forth evil
things.

• He warned them about impending judgment for the careless words that
they were speaking (Mt. 12:36-37).

But I say to you that for every idle word men may speak, they will give
account of it in the day of judgment. For by your words you will be
justified, and by your words you will be condemned.

c. Jesus decided that He was not going to cast pearls before swine (Mt. 7:6).

Do not give what is holy to the dogs; nor cast your pearls before swine, lest
they trample them under their feet, and turn and tear you in pieces.

Don’t give what is holy to unholy people. Don’t give pearls to swine! They
will trample the pearls, then turn and attack you. –NLT

d. Jesus would turn from those who were closed and focus on those who were
open to His message.

Paul and Barnabas had a similar experience on their first missionary journey
(See: Acts 13:44-46).

On the next Sabbath almost the whole city came together to hear the word of
God. But when the Jews saw the multitudes, they were filled with envy; and
contradicting and blaspheming, they opposed the things spoken by Paul. Then
Paul and Barnabas grew bold and said, “It was necessary that the word of

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 God should be spoken to you first; but since you reject it, and judge
yourselves unworthy of everlasting life, behold, we turn to the Gentiles.”

2. Jesus spoke in parables to reserve truth for those we were open to the truth.

Notice Jesus’ explanation as to why He was now teaching in parables (Mt. 13:10-
17).

And the disciples came and said to Him, “Why do You speak to them in
parables?” 11 He answered and said to them, “Because it has been given to you
to know the mysteries of the kingdom of heaven, but to them it has not been given.
12 For whoever has, to him more will be given, and he will have abundance; but
whoever does not have, even what he has will be taken away from him. 13
Therefore I speak to them in parables, because seeing they do not see, and
hearing they do not hear, nor do they understand. 14 And in them the prophecy of
Isaiah is fulfilled, which says: ‘Hearing you will hear and shall not understand,
and seeing you will see and not perceive; 15 For the hearts of this people have
grown dull. Their ears are hard of hearing, and their eyes they have closed, lest
they should see with their eyes and hear with their ears, lest they should
understand with their hearts and turn, so that I should heal them.’ 16 But blessed
are your eyes for they see, and your ears for they hear; 17 for assuredly, I say to
you that many prophets and righteous men desired to see what you see, and did
not see it, and to hear what you hear, and did not hear it.

Jesus spoke in parables because:

a. The religious leaders and those who followed them had demonstrated that
they had dull hearts and that they were spiritually hard of hearing.

b. He wanted to reserve His teaching for those who were sincere about learning
from Him.

A good way to translate verse 12 is as follows:

For whoever has [an open and responsive heart], to him more [truth and
understanding] will be given, and he will have abundance; but whoever does
not have [an open and responsive heart], even what [opportunity] he has will
be taken away from him.

To those who are open to my teaching, more understanding will be given, and
they will have an abundance of knowledge. But to those who are not listening,
even what they have will be taken away from them. –NLT

3. Jesus taught publicly to the multitudes in parables, but He called His disciples to
Him privately to explain the parables (Mt. 13:36).

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 Then Jesus sent the multitude away and went into the house. And His disciples
came to Him, saying, “Explain to us the parable of the tares of the field.”

III. What are some of the keys to interpreting the parables?

Since by definition a parable is a statement or story that has a deeper meaning, all
parables must be interpreted. But it is important to follow specific guidelines in the
interpreting of parables.

A. Parables must be identified as such by the interpreter.

Most parables are clearly designated as such, but some are not as clearly designated.
One way to identify a parable is watching for the word “like” in a passage just before
a story is told. The best example of this is the parables of the kingdom found in
Matthew 13. These parables all begin with the statement, “The kingdom of heaven is
like…” Remember that most parables are simply extended similes.

B. Parables must be understood based on the context of when it was spoken.

1. This includes the passage context.

The context of the passage will help to determine the original intent and usages of
the parable. This original intent will often provide assistance with the main thrust
of the parable and the specific application of the parable.

2. This includes the cultural context.

Many of Jesus parables contain elements of culture that need to be interpreted,

including such things as a mustard seed, measures of meal, leaven, sowing of
seed, etc. In order to fully understand the parable the interpreter will have to
learn more about these elements of the parable.

C. Parables must be understood as an overall unit without too much emphasis on the
particulars.

That is, you cannot take the analogy further than its primary intended meaning by
trying to capture a hidden meaning in every single word. Most parables are meant to
have one primary application.

D. Parables must be interpreted with the application of other hermeneutical principles

including the context principle, the symbolic principle and the moral principle.

E. Parables must not be used as a source of doctrinal formulation.

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 There may actually be hypothetical aspects to a parable that are not consistent with
reality or sound doctrine. To formulate a doctrine of heaven and hell from the parable
of the rich man and Lazarus or the wise and foolish virgins would lead one astray.
Doctrine can be confirmed in parables, but parables should never be the primary
source of doctrinal theology.

IV. What are some examples of the application of these principles of interpretation?

For the purpose of application, we will focus on the parables of Jesus.

A. The following is a partial listing of Jesus’ parables:

1. The two debtors (Luke 7:41-50)

2. Sewing a new patch on old garment (Mt. 9:16).
3. Putting new wine into old wineskins (Mt. 9:9:17).
4. Sower of seeds in the field (Mt. 13:3-23).
5. The wheat and the tares (Mt. 13:24-30, 36-43)
6. The mustard seed (Mt. 13:31-32)
7. Leaven (Mt. 13:33)
8. The treasure hidden in the field (Mt. 13:44).
9. The pearl of great price (Mt. 13:45-46)
10. The dragnet (Mt. 13:47-50)
11. The instructed scribe (Mt. 13:52)
12. The good Samaritan (Luke 10:30-37)
13. The rich fool (Luke 12:16-21)
14. The barren fig tree (Luke 13:6-9)
15. The great supper (Luke 14:15-24)
16. Building a tower (Luke 14:28-30)
17. Going to war (Luke 14:31-33)
18. The lost sheep (Luke 15:3-7; Mt. 18:10-14)
19. The lost coin (Luke 15:8-10)
20. The prodigal son (Luke 15:11-32)
21. The unjust steward (Luke 16:1-8)
22. The rich man and Lazarus (Luke 16:19-31)
23. The unprofitable servants (Luke 17:7-10)
24. The persistent widow (Luke 18:1-8)
25. The Pharisee and the publican (Luke 18:10-14)
26. The unforgiving servant (Mt. 18:23-35)
27. The householder (Mt. 20:1-16)
28. The two sons (Mt. 21:28-31)
29. The vineyard (Mt. 21:33-44)
30. The marriage supper (Mt. 22:2-14)
31. The faithful and wise servant (Mt. 24:45-51)
32. The wise and foolish virgins (Mt. 25:1-12)
33. The talents (Mt. 25:14-30)

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 B. Many of Jesus parables were given as general instruction concerning principles of the
Kingdom of God.

1. The parables of building a tower and going to war teach us that we need to count
the cost before we engage in a project or a conflict (Luke 14:28-33). This can be
applied to many avenues of life particularly that of following the Lord and
answering His call to discipleship.

Note the context of this parable:

Multitudes were following Jesus and He wanted them to know the cost of
following Him to be sure that they were willing to pay the price (Luke 14:25-27).

Now great multitudes went with Him. And He turned and said to them, “If anyone
comes to Me and does not hate his father and mother, wife and children, brothers
and sisters, yes, and his own life also, he cannot be My disciple. And whoever
does not bear his cross and come after Me cannot be My disciple.”

Moral: Before you set out on any endeavor be sure to count the cost so that you
can finish what you start.

2. The parable of the two debtors teaches us that the greater sense of personal
unworthiness or need that we have the greater our appreciation will be for what
God has indeed done for us (Luke 7:41-50).

“There was a certain creditor who had two debtors. One owed five hundred
denarii, and the other fifty. And when they had nothing with which to repay, he
freely forgave them both. Tell Me, therefore, which of them will love him more?”
Simon answered and said, “I suppose the one whom he forgave more.”
Luke 7:41-43

Note the context of this parable:

A sinful woman who had been forgiven by Jesus washed His feet with her tears
and wiped them with her hair. When the Pharisee who had invited Him to dinner
showed contempt for this, Jesus explained why she was so appreciative.

Moral: Those who are forgiven much love much.

3. The parable of the unforgiving servant teaches us that we must be agents of God’s
mercy in the same way that He has demonstrated His mercy toward us and that
we should be anxious to forgive others no matter how big we perceive their
offense toward us to be (Mt. 18:23-35).

Note the context of this parable:

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 Then Peter came to Him and said, “Lord, how often shall my brother sin against
me, and I forgive him? Up to seven times?” Jesus said to him, "I do not say to
you, up to seven times, but up to seventy times seven. Matthew 18:21-22

Moral: Forgive others the same way that you want God to forgive you.

4. The parable of the rich fool teaches us that the possessions that we have are not
merely for the purpose of lavishing greater and greater luxury on ourselves, but
we are to use them to glorify God and to help others (Luke 12:16-21).

Note the context of this parable:

Then one from the crowd said to Him, “Teacher, tell my brother to divide the
inheritance with me.” But He said to him, “Man, who made Me a judge or an
arbitrator over you?” And He said to them, “Take heed and beware of
covetousness, for one’s life does not consist in the abundance of the things he
possesses.” Luke 12:13-15

Moral: Use your money wisely while you are alive because it will not help you
after you are dead.

5. The parable of the talents teaches us that God has given every one of us
something that we can use for Him or invest in the kingdom of God. He not only
expects us to use what He has given us, He expects a return on what He has given
to us (Mt. 25:14-30).

Moral: Use it or lose it.

C. Many of Jesus’ parables were given as an indictment of the religious leaders of the
day.

1. The parable of sewing a new patch on old garment (Mt. 9:16) and putting new
wine into old wineskins (Mt. 9:9:17) teach that you cannot take Jesus New
Covenant teachings and just add them to the laws and traditions under the Old
Covenant.

2. The parable of the barren fig tree teaches that when Jesus came to the nation of
Israel He expected to find a certain type of fruit, but He did not find it (Luke 13:6-
9). He searched for three years in His ministry yet did not find it.

He also spoke this parable: “A certain man had a fig tree planted in his vineyard,
and he came seeking fruit on it and found none. Then he said to the keeper of his
vineyard, ‘Look, for three years I have come seeking fruit on this fig tree and find
none. Cut it down; why does it use up the ground?’ But he answered and said to

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 him, ‘Sir, let it alone this year also, until I dig around it and fertilize it. And if it
bears fruit, well. But if not, after that you can cut it down.’”

John the Baptist was the first to warn the leaders of their lack of fruitfulness (Mt.
3:8-10).

Therefore bear fruits worthy of repentance, and do not think to say to yourselves,
‘We have Abraham as our father.’ For I say to you that God is able to raise up
children to Abraham from these stones. And even now the ax is laid to the root of
the trees. Therefore every tree which does not bear good fruit is cut down and
thrown into the fire.

Later on in Jesus ministry He cursed a fig tree that was all leaves but bore no fruit
(Mt. 21:18-19).

Now in the morning, as He returned to the city, He was hungry. And seeing a fig
tree by the road, He came to it and found nothing on it but leaves, and said to it,
“Let no fruit grow on you ever again.” Immediately the fig tree withered away.
Matthew 21:18-19

3. The parable of the great supper teaches us that the Jews and the religious leaders
who were the first ones invited to the supper made every excuse not to come.
Eventually the invitation went out to “whosoever will may come” (Luke 14:15-
24). Ultimately the original invitees who made excuses never tasted of the
prepared meal.

So that servant came and reported these things to his master. Then the master of
the house, being angry, said to his servant, “Go out quickly into the streets and
lanes of the city, and bring in here the poor and the maimed and the lame and the
blind.” And the servant said, “Master, it is done as you commanded, and still
there is room.” Then the master said to the servant, “Go out into the highways
and hedges, and compel them to come in, that my house may be filled. For I say to
you that none of those men who were invited shall taste my supper.”
Luke 14:21-24

4. The parable of the two sons again represents the religious leaders and the
publicans, sinners and rebellious (Mt. 21:28-32).

“But what do you think? A man had two sons, and he came to the first and said,
‘Son, go, work today in my vineyard.’ 29 He answered and said, ‘I will not,’ but
afterward he regretted it and went. 30 Then he came to the second and said
likewise. And he answered and said, ‘I go, sir,’ but he did not go. 31 Which of the
two did the will of his father?” They said to Him, “The first.” Jesus said to them,
“Assuredly, I say to you that tax collectors and harlots enter the kingdom of God
before you. 32 For John came to you in the way of righteousness, and you did not

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 believe him; but tax collectors and harlots believed him; and when you saw it, you
did not afterward relent and believe him.”

a. The first son represents those were rebellious at first but later repented and
responded in obedience.

b. The second son represents the religious leaders of the day who “say and do
not” (Mt. 23:3). They make a good profession, but they do not follow
through.

When they heard this, all the people, including the unjust tax collectors,
agreed that God’s plan was right, for they had been baptized by John. But the
Pharisees and experts in religious law had rejected God’s plan for them, for
they had refused John’s baptism. Luke 7:29-30, NLT

5. The parable of the vineyard is one of the clearest parables that Jesus told relating
to the religious leaders of the day and they did not miss His intent (Mt. 21:33-46).

“Hear another parable: There was a certain landowner who planted a vineyard
and set a hedge around it, dug a winepress in it and built a tower. And he leased
it to vinedressers and went into a far country. 34 Now when vintage-time drew
near, he sent his servants to the vinedressers, that they might receive its fruit. 35
And the vinedressers took his servants, beat one, killed one, and stoned another.
36 Again he sent other servants, more than the first, and they did likewise to them.
37 Then last of all he sent his son to them, saying, ‘They will respect my son.’ 38
But when the vinedressers saw the son, they said among themselves, ‘This is the
heir. Come, let us kill him and seize his inheritance.’ 39 So they took him and cast
him out of the vineyard and killed him. 40 Therefore, when the owner of the
vineyard comes, what will he do to those vinedressers?” 41 They said to Him,
“He will destroy those wicked men miserably, and lease his vineyard to other
vinedressers who will render to him the fruits in their seasons.” 42 Jesus said to
them, “Have you never read in the Scriptures: ‘The stone which the builders
rejected has become the chief cornerstone. This was the LORD’s doing, and it is
marvelous in our eyes’? 43 “Therefore I say to you, the kingdom of God will be
taken from you and given to a nation bearing the fruits of it. 44 And whoever falls
on this stone will be broken; but on whomever it falls, it will grind him to
powder.” 45 Now when the chief priests and Pharisees heard His parables, they
perceived that He was speaking of them. 46 But when they sought to lay hands on
Him, they feared the multitudes, because they took Him for a prophet.

There are several things that Jesus revealed in this parable.

a. Those who work the vineyard are not the actual landowners; they are merely
stewards who will have to give an account.

b. God expected there to be fruit from His vineyard.

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 c. Those in charge of the vineyard mistreated the servants (prophets) sent by the
owner.

d. The religious leaders of the day knew that Jesus was the Son of God and
rightful heir. They did not kill Him out of ignorance, but out of jealousy.

e. Because of their rejection of the Son, the vineyard would be put into the hands
of another nation that would bring forth the desired fruit (I Pet. 2:8-9).

f. The foundation of this new order would be personal brokenness and a right
relationship to the Stone that the builders (religious leaders) had rejected.

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