Parables-Workshop · 2018. 4. 30. · 11/24/10 3!2.!Theunderstanding!of!parables!...

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“Preaching a parable is a novice preacher’s dream but often an experienced preacher’s nightmare.” (Thomas O. Long Preaching the Literary forms of the Bible Philadelphia: Fortress, 1989)

There are few portions of Scripture as exciting and relevant for preaching as the parables. Along with apocalyptic, they have been among the most written about yet hermeneutically abused portions of Scripture.

(Grant R. Osborne, The Hermeneutic Spiral Downers Grove: Inter-‐Varsity Press, 2006)

Throughout much of the church’s history the parables of Jesus have been mistreated, rearranged, abused and butchered. Often they are still today. They are used more than they are heard and understood.”

(Klyne Snodgrass “From Allegorizing to Allegorizing: A History of the Interpretation of the Parables of Jesus.” In The Challenge of Jesus’ Parables. Ed. R.N.Longenecker. Grand Rapids: Eerdmans, 2000).

A sermon based on a parable will be similar to a movie, whereas a sermon from a Pauline passage would more likely resemble a documentary.

The purpose of a movie is to entertain, while a documentary informs. Movies are mostly fiction and deal with imagination; documentaries deal with facts and real life problems.

The struggle for the preacher is this: do I want to merely entertain or do I want to relay information that can affect peoples’ lives? As a preacher I want to effect positive change. Here’s the paradox: in the short term, a documentary may communicate more clearly, but in the long term, a movie may have greater impact! Witness Hollywood‘s contribution to Western values, for good or ill.

(Fred Penney: Preaching the Parables of Jesus http://www.preaching.com/resources/articles/11550740/)

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In a society which denigrates imperative statements, story becomes increasingly more important...The power of story in this culture is that the storyteller has to fight less against the inherent bias which those in a post-‐modern culture have against any kind of propositional communication...

The power of story is such that, when properly used, it circumvents such cynicism. It “takes the back door” to communication and is able to speak to others in a way that propositional truth often simply cannot.

(Samuel Larson, “Teaching the Parables to a Post-‐Modern Society” Quodlibet Journal: Volume 1, Number 1: March April 1999 http://www.quodlibet.net/articles/lamerson-‐parables.shtml)

See Mark 4:1-‐34

With many similar parables Jesus spoke the word to them, as much as they could understand. He did not say anything to them without using a parable. But when he was alone with his own disciples, he explained everything. (Mark 4:33-‐34//Matthew 13:34-‐35)

1. The scope of “parables” He did not say anything to them without using a parable.

parabolē (Greek) = to put (lit. “throw”) beside – i.e. to compare mashal (Hebrew) = “it is like”

= “figurative forms of speech of every kind.” (J. Jeremias)

The one common element is the use of everyday experiences to draw a comparison with kingdom truths. (Grant R. Osborne)

2. The understanding of parables But when he was alone with his own disciples, he

explained everything.

He told them, "The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables so that, " 'they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!‘ "

(Mark 4:11-‐12//Luke 8:9-‐10, Matthew 13:10-‐15; see Isaiah 6:9-‐10)

2. The understanding of parables

...it is not that they fail cognitively to understand...Rather the “understanding” that outsiders lack is the full-‐orbed Biblical meaning of “understanding” – that which consistently refers to people being willing to act on their knowledge. Those who are not Jesus’ followers do not understand volitionally; they are unwilling to become disciples. From an eternal perspective that is the only kind of understanding that ultimately matters.

Craig L. Blomberg Preaching the Parables: From Responsible Interpretation to Powerful Proclamation (Grand Rapids: Baker Books 2004)


To Jesus’ original audience the parables both revealed and concealed new truths regarding God’s kingdom program. Those who rightly responded were called disciples and to them it was granted to understand the mysteries of the kingdom. The same truth was concealed from those who, because of hardened hearts, were unreceptive to the message of Jesus.

Mark L. Bailey Guidelines for Interpreting Jesus' Parables, Bibliotheca Sacra 155: 617 (1998): 29-‐38. http://www.biblicalstudies.org.uk/article_parables_bailey.html

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Gains and losses His disciples came to him and asked, “Why do you speak to the people in parables?!” He replied, "The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. (Matthew 13:10-‐12)

Gains and losses

He replied, "The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. (Matthew 13:11-12)

1. The allegorical approach to the parables → 1900

Parables –   elaborate allegories   every detail in each parable   deeper spiritual or symbolic significance.

1. The allegorical approach to the parables   the Patristic period

e.g. Origen (185-‐254 A.D.) -‐ The Parable of the Good Samaritan

“The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the inn is the Church. ... the two denarii mean the Father and the Son. The manager of the stable is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Saviour's second coming.”

1. The allegorical approach to the parables   the Middle Ages

1. The allegorical approach to the parables   the Reformation

Luther et al

But see Calvin’s criticism – http://www.ccel.org/ccel/calvin/calcom33.ii.vii.html

1. The allegorical approach to the parables   up to the 19th century

For a modern defence see John Welch: The Good Samaritan – A Type and Shadow of the Plan of Salvation

http://www.scribd.com/doc/4569572/Welch-‐The-‐Good-‐Samaritan A-‐Type-‐and-‐Shadow-‐of-‐the-‐Plan-‐of-‐Salvation

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2. The “one-‐point” approach to the parables 20th century

Adolf Jülicher (1857-‐1938) Die Gleichnisreden Jesu (Freinerg: Mohr, 1899)

  parables are extended similes   with one single point (unlike allegories)   so allegorical details/explanations in the Gospels are later editorial additions

  the aim – to recover the authentic nucleus of each parable “...almost without exception they have a genuine nucleus that goes back to Jesus himself.”

The message of the parables – general moral lessons

2. The “one-‐point” approach to the parables

C.H.Dodd (1884-‐1973) The Parables of the Kingdom (Welwyn, England: James Nisbet, 1935, revised 1961)

  the central motif – the kingdom of God   a present not future kingdom   the aim – to recover the original setting of the parables in the ministry of Jesus

2. The “one-‐point” approach to the parables

Joachim Jeremias (1900-‐1979) The Parables of Jesus (S.H.Hooke tr. London: SCM.1958, revised 1963)

  uncovering the Palestinian background of the parables   removing later church editing/allegorical details   the main focus -‐ the conflict aspect of the parables

3. Recent approaches to the parables

Radical   reader-‐response   polyvalent meanings

To the extent that reader-‐response criticism requires commentators to apply the parables to their own lives rather than being satisfied with an exegesis which stops short of personally involving the interpreter , it provides an invaluable service. But this is not the way it usually advertises itself, and many of its claims mislead readers into thinking that they have the power to actually create meaning for texts.

Craig L. Blomberg. Interpreting the Parables Downers Grove: Inter-‐Varsity Press, 1990)

3. Recent approaches to the parables

Conservative -‐ limited allegorical meaning

  studying each parable in its Gospel context

  and its cultural setting

  so discovering the main point/s


Craig L. Blomberg Interpreting the Parables (Downers Grove: Inter-‐Varsity Press, 1990)

  all Jesus parables are allegorical on some level   each parable makes one main point per main character   these main characters are the most likely elements to stand for

something other than themselves   elements other than the main characters will have metaphorical

referents only to the extent that they fit in with the meaning established by the referents of the main characters

  all allegorical interpretation must result in that which would have been intelligible to a first-‐century Palestinian audience

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Synthesis of parables (Blomberg) 1. Three main topics:

  the graciousness of God   the demands of discipleship   the dangers of disobedience

2. The central theme – the kingdom of God   present and future   personal transformation and social concern

3. The identity of Jesus   who is he?   no room for neutrality

(Downers Grove, Inter-‐Varsity Press 1990) (Grand Rapids: Baker Books 2004)

Preliminary exegesis:

  discourse structure

  syntax

  etymology

  textual variants

STAGE 1: Focus on the historical setting of the parable

  in the life and ministry of Jesus – what did it mean for the first hearers

  in the Gospel in which it is placed – what did it mean for the intended readers

“The task of the interpreter is to find out, if he can, the setting of a parable in the situation contemplated by the Gospels, and hence the application which would support itself to the one who stood in that situation.” (C.H.Dodd)

STAGE 1: Focus on the historical setting of the parable

Clues to discovering the setting:

  the situation/person which prompts the parable

  editorial comments or direct speech from Jesus (before and/or after the parable)

Example: Luke 12:13-‐21

  Situation: Someone in the crowd said to him, "Teacher, tell my brother to divide the inheritance with me." (verse 13)

  Response: Jesus replied, "Man, who appointed me a judge or an arbiter between you?" Then he said to them, "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions." (verses 14-‐15)

  Parable: Then he told them this parable... The Rich Fool (verses 16-‐20)

  Postscript: "This is how it will be with anyone who stores up things for himself but is not rich toward God." (verse 21)

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Exercise: Luke 11: 1-‐13

  Situation? The disciples ask Jesus to teach them to pray (verse 1)

  Response? Jesus gives them, a “model prayer” (verses 2-‐4)

  Parable? “The Friend at Midnight” (verses 5-‐8)

  Postscript? Jesus encourages his disciples to pray with confidence and expectation to “your Father” (verses-‐13)

STAGE 2: Research the cultural background of the parable   the Palestinian background – the key to understanding the original

meaning of the parables

(Grand Rapids: Eerdmans, 1983 ) (London: SPCK 2008)



The parables confront the exegete with what can be called the cultural problem. When studying the apostle Paul, one is dealing with theology expressed in conceptual language. But in the case of parables, their theology is expressed in stories about particular people who lived in a given cultural setting at a specific time in history. To understand the theology of parables, therefore, we must recapture the culture that informs the text. The culture of Synoptic parables is that of first-‐century Palestine. (Kenneth E. Bailey, Poet and Peasant. Grand Rapids: Eerdmans, 1976)



Palestinian Christians saw their own culture reflected in the parables and could therefore understand the teller/author’s intent directly. But when the cultural base of the Church ceased to be Palestinian the parables inevitably became stories about foreigners. This “foreignness” of the culture that informs the parables we have called the cultural problem . (Kenneth E. Bailey, Poet and Peasant. Grand Rapids: Eerdmans, 1976)

STAGE 3: Discover the internal structure of the parable

Since the parable is indeed a literary phenomenon, the interpreter must apply compositional and rhetorical techniques to discover its plot development and literary patterns. (Grant R. Osborne: The Hermeneutical Spiral, Downers Grove: Intervarsity Press 2006)

STAGE 3: Discover the internal structure of the parable Four elements in plot development

  1. Situation

  2. Complication

  3. Resolution

  4. Application (Fred Penney: Preaching the Parables of Jesus

http://www.preaching.com/resources/articles/11550740/)

See also: Eugene Lowry How to Preach a Parable : Designs for Narrative Sermons (Nashville: Abingdon: 1989)

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Example 1: The Good Samaritan (Luke 10:25-‐37)

  Situation: In response to a question on eternal life, Jesus tells a story of a man on a journey who is mugged and left for dead.

  Complication: Two Jewish holy men, instead of being good neighbours, passed him by.

  Resolution: Finally, an unlikely man, an outcast Samaritan, acts as a neighbour and shows him compassion and kindness.

  Application: Jesus turns to his questioner and says, “Which of these men was a neighbour? Go and do likewise.”



Example 2: The Pearl of Great Price (Matthew 13:45-‐46)

  Situation: A merchant spends his life looking for rare and exquisite pearls.

  Complication: When he finds the rarest and most beautiful of pearls, it costs him everything he owns.

  Resolution: He makes a business decision to sell all that he has to buy the pearl.

  Application: Will you sell all that you own to buy this pearl? Will you recognise the value of God’s kingdom and give everything to enter it?


STAGE 4: Determine the main point/s of the parable

Different types of parables (Blomberg)

1. Simple Three-‐Point Parables (11)

Examples

  The Prodigal Son (Luke 15:11-‐32)

  The Two Debtors (Luke 7:41-‐43)

  The Ten Virgins (Matthew 25:1-‐13)

  The Wheat and the Tares (Matthew 13:24-‐30; 36-‐43)



2. Complex Three-‐Point Parables (10)

Examples

  The Sower (Mark 4:3-‐9 & //s)

  The Good Samaritan (Luke 10:25-‐37)

  The Talents (Matthew 25:14-‐30//Luke 19:12-‐27)

  The Labourers in the Vineyard (Matthew 20:1-‐16)



3. Two-‐Point Parables (9)

Examples

  The Pharisee and the Tax-‐Collector (Luke 18:9-‐14)

  The Two Builders (Matthew 7:24-‐27//Luke 6:47-‐49)

  The Rich Fool (Luke 12:16-‐21)

  The Unjust Judge (Luke 18:1-‐8)



4. One-‐Point Parables (6)

  The Hidden Treasure & the Pearl of Great Price (Matthew 13:44-‐46)

  The Tower-‐Builder & the Warring King (Luke 14:28-‐43)

  The Mustard Seed and the Leaven (Luke 13:18-‐22 & //s)

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STAGE 5: Relate the main point/s to the wider context

  of Jesus teaching – especially in relation to the kingdom

  of the individual Gospel

  in the rest of the New Testament

STAGE 6. Apply the central truth/s to contemporary situations

The evocative power of the parables is as great today as it was in the first century..The parables reach down to the deepest levels of the human psyche and will. Moreover, the themes speak as clearly today as they did in Jesus’ day. Forgiveness and compassion, and jealousy and self-‐centredness are certainly as meaningful in our day as in ancient times. The message of divine mercy and the radical demands of the presence of the kingdom should ring with a clarion call in the church today. (Grant R. Osborne, The Hermeneutic Spiral Downers Grove: Inter-‐Varsity Press, 2006)

How to preach a parable

  parabolically – not as a series of propositions

  sequentially – following the story-‐line

  holistically – focus on the main point/s of the parable

  dramatically – move towards the denouement

Two related problems when preaching from a parable today:

  the loss of impact felt by the first hearers

  familiarity with the story

e.g. “The Parable of the Good (!) Samaritan”

Two ways to preach a parable today

1. Modernising the parables ...for the parables to have the intended effect, they must be modernized, and told in such a way as to engender the reaction that was intended when they were first delivered.



1. Modernising the parable   The limits of modernisation The question that arises, of course, is how far can one go in modernizing and re-‐telling these stories? When does the "modernization" stop, and creation of an entirely new story begin? How can one retain the inspired nature of the story, while still modernizing it? These are questions that must be answered through an examination of methodological issues in contextualization. But at the outset it must be stated that the canonical version of the parables must be the starting place. That is, the contextualized version cannot stand on its own. It must stand in connection with, and under the authority of the Scripture.


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1. Modernising the parables

An Example of a Contextualized Parable The Parable of the Two Debtors (Matthew 18:23-‐34)



2. Explaining the parables

Example: The Parable of the Good Samaritan (Luke 10:25-‐37)

What would you need to explain so that the parable had a similar impact on a 21st century Western hearer as it had on those who first heard it from the lips of Jesus?

1. This is the third of three parables.   what is the context – why did Jesus tell these parables?   what differences are there between the three parables?

2. What is the significance of the elder son in the third parable?

3. What insights from Jewish culture might add to our understanding of the parable?

Are there any “Old Testament echoes” in the parable?

4. Does the traditional title of the parable summarise its message? Can you suggest a better title?

5. How might you apply this parable   to those who are churchgoers/Christians?   to those who are not?

1. This parable is one of 15 parables which are unique to Luke’s Gospel How does it contribute to Luke’s purpose and emphases in his Gospel?

2. Why did Jesus tell this parable?

Are there any links with the parable that precedes it (verses 1-‐8) and the two incidents which follow it (verses 15-‐17 & 18-‐3

3. What misunderstandings about the status and role of the two main characters might arise in the mind of today’s reader, and how might an understanding of first century Jewish culture and religion rectify these?

In retelling the story, what modern day cultural substitutes might be used for the two main characters?

4. Can you suggest a good title for this parable?

5. What is the main application of the parable?

How might you apply it   to those who are from a Christian/religious background?   to those who are not?

1. This parable is one of 15 parables which are unique to Luke’s Gospel. How does it contribute to Luke’s purpose and emphases in his Gospel?

Why Four Gospels? Donald Bridge Christian Focus, 1996

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Written for Jews

Who is Jesus?

Jesus: the King of the nations

“Worship him!”

Written for Romans

What did Jesus do?

Jesus: the Son of God

“Follow him!”

Written for Christians

Why did Jesus come?

Jesus: the Christ, the Son of God

“Believe in him!”

Written for Greeks

What is Jesus like?

Jesus: the Saviour of the world

“Love him!”

The distinctive character of each Gospel:

  what is the target audience?   what material is unique to this Gospel?   what is omitted from shared Gospel material?   what is shared with other Gospels?   where is it placed in the Gospel?   how does it relate to its immediate context?   how does it relate to the wider context of the whole Gospel?

  why?

1. This parable is one of 15 parables which are unique to Luke’s Gospel How does it contribute to Luke’s purpose and emphases in his Gospel?

2. Why did Jesus tell this parable?

Are there any links with the parable that precedes it (verses 1-‐8) and the two incidents which follow it (verses 15-‐17 & 18-‐3

3. What misunderstandings about the status and role of the two main characters might arise in the mind of today’s reader, and how might an understanding of first century Jewish culture and religion rectify these?

In retelling the story, what modern day cultural substitutes might be used for the two main characters?

4. Can you suggest a good title for this parable?

5. What is the main application of the parable?

How might you apply it   to those who are from a Christian/religious background?   to those who are not?

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A sample sermon: “The Only Way Up is Down”

Parables-Workshop · 2018. 4. 30. · 11/24/10 3!2.!Theunderstanding!of!parables!...

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