“All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them” (Matt. 13:34).
The word rendered “parable” comes from the Greek word parabole which means, “a placing beside, comparison; illustration, parable” (Liddell-Scott Greek Lexicon). In the Greek Septuagint version (LXX), parabole is normally used to render the Hebrew term maschil. In Proverbs 25:11, “A word filly spoken is like apples of gold in pictures of silver,” the Hebrew for like is rendered by parabole in the LXX.
Why parables
Why did Jesus speak to them in parables? And why wouldn’t the general listener be able to understand these statements? Are any of them so difficult that they could not be rightly interpreted?
Jesus had chosen the simplest of methods to convey his teachings. “The kingdom…is like…” His teachings presented a world filled with compassion, caring, love, consideration, sacrifice, diligence, obedience, growth, production and forgiveness. He used the examples of the things around him, things that would be familiar to them all, that they might see the full significance of his message. All of them would understand the process of sowing, the satisfaction of bringing in the great nets filled with all kinds of fish, the marriage of a son, the failure and repentance of one who has fallen and been restored. He could not have used more familiar illustrations.
The eyes and ears of his opponents were incapable of rightly applying the most basic parables because they did not want to see or hear or understand.
To the disciples, however, he would say, “I will utter things which have been kept secret from the foundation of the world…blessed are your eyes, for they see: and your ears, for they hear.”
Mystery of the kingdom
“To you it is given to know the mystery of the kingdom of God: but unto all them that are without, all these things are done in parables…” What did he mean by “them that are without?” He was speaking of those who were outside — outside the door of the sheepfold. They were those who stubbornly ignored his open invitation to enter; to them, his words carried no force for their lives. His teaching remained strictly parables, similes, metaphors. Those who were within would listen, consider and act upon his words.
“Mystery” comes from musterion, which refers in the New Testament to “the counsels of God once hidden but now revealed in the gospel” (Abbott-Smith Greek Lexicon). Arndt and Gingrich give a more specific meaning to the word: Mystery designates “the secret thoughts, plans, and dispensations of God which are hidden from the human reason…and hence must be revealed to those for whom they are intended.” The mystery is proclaimed to all men, though it is understood only by those who believe. All people are summoned to the faith; only those who respond truly understand.
Setting the pattern
The first parable in Matthew 13 begins with the statement, “Behold, a sower went forth to sow…” At first glance, this seems like an allegory. But it reaches further than that. The central truth is that the word of the kingdom is sown, sometimes it bears fruit, and sometimes it does not.
There are many things which can and will interfere with the growth of the word in an individual’s life; in some cases, it will not even have a chance to begin to grow. For any of us, the process is going on right now. The word of God is dynamic, either it has an effect on a person’s life, or through lack of use, it will shrivel and die.
The word has the power to make a person fit for the kingdom, but God will not force us to be moved by it. And all those who are impacted by the word are not equally motivated: some “brought forth fruit…some an hundredfold, some sixty fold, some thirty fold” (Matt. 13:8).
Wheat and tares
With the next parable, Jesus teaches the potential harm of trying to keep the fellowship pure. While this may be a laudable goal, it is not wholly possible at present. At least, it is not possible to root out the “tares” by pulling them out, for by such rough treatment, we may interfere with those who are trying to live the Truth as best they can.
Jesus is not talking about full-fledged weeds, but tares — wheat-like gain whose true identity is hidden until it is too late. In such a case, the separation must be left to the last day when the “reapers” will be told to, “Gather ye together first the tares…to burn them…but gather the wheat into my barn.”
The ten virgins
We need to be prepared for the long haul. Life in the Truth may seem to be made up of a stream of seemingly single, unconnected events, but it is still a life in the Truth.
A significant feature of the parable of the “ten virgins” is that all ten had gone forth to meet the bridegroom. All were actively involved in the work of the Truth. Half are said to be wise and half foolish, but all had been actively preparing for the bridegroom. Growing weary, they all slept. At midnight, they were awakened by the cry, “the bridegroom cometh: go ye out to meet him.”
Trimming their lamps, the five foolish asked for help from the five wise: “Give us of your oil; for our lamps are gone out.” All had been sleeping, so that is not a distinguishing feature. All the lamps had been burning prior to the appearance of the bridegroom. The foolish had not made proper preparation for additional oil; the five wise had done so. There was not enough oil for ten lamps, only for five. While the five foolish virgins went to buy additional oil, the bridegroom came and the five foolish were locked out.
Because the wait is long, any may fall asleep. Since we do not know when that will happen, we cannot leave ourselves unprepared. When we are awakened, there is no chance then to do what should have been done earlier. How terrible it will be if we allow ourselves to become unprepared so that our Lord may come and find our lamps are out.
Once we have put our hands to the plow, let us not be deterred from the task at hand.
The Origin of the Organic World – Part One