The root meaning of the word `parable' is `a placing alongside' for the purpose of comparison, and basically it is

therefore a method of illustration. It is important to note when parables are introduced into the Gospel records, and

the reason for them, which we shall find is very different from the average Christian conception. In Matthew's

Gospel, parables are not introduced until the thirteenth chapter. It is quite wrong to think that parabolic teaching

characterized Christ's ministry from the start. It is evident from chapter 11 onwards that events were moving to a

`Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not'

(Matt. 11:20).

In chapter 12 the Lord is presented as greater than the Temple and its priesthood (v. 6), greater than Jonah the

prophet (v. 41), and greater than Solomon the king, (v. 42). He had come to His earthly people Israel as Prophet,

Priest and King, and the majority manifested that they were not going to receive Him as such. Chapter 13

immediately follows with the account of Christ beginning to teach in parables and we are left in no doubt as to the

reason. `And the disciples came, and said unto Him, Why speakest Thou unto them in parables? He answered and

said unto them, Because it is given unto you to know the mysteries (secrets) of the kingdom of heaven, but to them it

is not given ... Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither

do they understand' (Matt. 13:10,11,13). Then He went on to quote Isaiah 6:9,10, which predicted the very state of

the people to whom He was speaking, with blinded eyes, deafened ears, and a hard, non-understanding heart or

mind, which was going to be repeated in the generation that followed, during the Acts period, when at the end, this

prophecy is quoted for the third and last time. This terrible condition has characterised the Jew, as a race, ever since.

It is evident that in parabolic teaching the Lord was veiling the truth not making it simple to understand, very

different from the usual idea that a parable is a simple earthly story with a heavenly meaning, suitable for children in

a Sunday school. The very reverse is true. The Lord is wrapping up the truth, as it were, and making it more

difficult to understand to those who were rejecting Him. To those who were willing and responsive to learn, as the

disciples, He said:

`But blessed are your eyes, for they see: and your ears, for they hear' (Matt. 13:16; cf. Luke 8:8).

We must be prepared, therefore, to face the fact that the interpretation of parables is not easy. There are four points

at least to consider:

A parable is some well known earthly event or custom.

Behind the earthly illustration is the spiritual lesson or truth which the parable sets forth.

The earthly picture bears a relationship by analogy to the spiritual truth behind it.

Because every parable has two meanings they all stand in need of interpretation.

To do this adequately we must remember (1) that the Lord linked these first parables with the kingdom of heaven

(Matt. 13:24,31,33,45,47,52). We must therefore have a Scriptural conception of the kingdom of heaven before we

can interpret the parables correctly. (2) As the parables are largely drawn from the agriculture of Palestine of the

Lord's time, a knowledge of this is obviously helpful. (3) As some details of the parables are interpreted by the

Lord Himself, we must give first place to this fact and not re-interpret them in any way. (4) The context, as always,

must be carefully considered. Luke 15 records the three parables of the lost sheep, the lost coin and the lost son.

The context gives the setting and the reason for the parables:

`Then drew near unto Him all the publicans and sinners for to hear Him. And the Pharisees and Scribes

murmured, saying, This man receiveth sinners and eateth with them' (Luke 15:1,2).

The following parables therefore concern publicans and sinners and the heart of God towards them, and are a

rebuke to the Scribes and Pharisees. This setting carries over into chapter 16 with the parable of the unjust steward,

at the end of which we read: `And the Pharisees also, who were covetous, heard all these things: and they derided

Him' (Luke 16:14). The Lord continued to speak to them in the next verses `And He said unto them, Ye are they

which justify yourselves before men ...' and He ended up by speaking to them the parable of the rich man and

It may be objected that this is not stated to be a parable and therefore cannot be treated as such, but this cannot

be maintained because several are given without any such introduction and are obviously parabolic, e.g., the