What’s the Point? A Brief Look at Interpreting Parables By Wayne Slusser I am sure that many of us have looked at or read many of the parables throughout the Gospel accounts in the New Testament. But, what’s the point? Is there one point to these riddled short stories? Or, is it true that only later we realize that we have potentially misunderstood the text. Parables are foreign to us. They were one of Jesus’ tools to explain a theological point or call his readers to action or response. We have a tendency to make light of the parables’ point and even, at times, provide meaning to an element of the story that is not even there.1 But really, what is the point any way? Is that not what we want from our Bibles, practical application? We want the text to speak to us today, help us with what we are going through. It is the goal of this paper/lesson to work through some details regarding parables. Time does not permit an exhaustive consideration of parables, however we will do our best to consider as much detail as possible about the parables so as to give all of us an understanding (hopefully, ). Definition of Parables Defining parables is not as easy as it may appear. The use of “parable in Greek was used for a range of figures of speech in the riddle/puzzle/parable category, not just for the story variety called ‘parables’ in English.”2 Defining parables really encompasses both their kind and purpose. However, parables can be simply defined as stories.3 Not only are they stories, but they also (but not always) include similes, metaphors, and multiple points of reference that draw the hearer into the story with an element of surprise.4

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This is called allegory. “A true allegory is a story where each element in the story means something quite foreign to the story itself” (Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth 3rd ed [Grand Rapids: Zondervan, 2003], 154). For example, claiming there is meaning to the five hundred denarii and fifty denarii in the parable of the creditor and two debtors, Luke 7:40-42. The point of the parable is not found in the details, rather in the intended response. 2

Fee and Stuart, 151. James R. Edwards states, “The word ‘parable’ means something that is placed alongside something else for the purpose of clarification” (The Gospel According to Mark, Pillar New Testament Commentary [Grand Rapids: Eerdmans, 2002], 127). 3

Mark Bailey defines parables as “A figurative narrative that is true to life and is designed to convey through analogy some specific spiritual truth(s) usually relative to God’s kingdom program” (“Guidelines for Interpreting Jesus’ Parables,” Bibliotheca Sacra 155 [January-March 1998], 29-30). 4

Klyne Snodgrass, “Parable,” in Dictionary of Jesus and the Gospels ed by Joel B. Green, Scot McKnight, and I. Howard Marshall (Downers Grove: InterVarsity Press, 1992), states, “Parables are best defined as stories . . . the story level provides a mirror by which reality is perceived and understood” (594).

Sunday School, Sonrise Baptist Church, 5/06 Wayne Slusser

Characteristics of Parables5 Like the definition of a parable, its characteristics are not an exact science. There are common characteristics, though not all of these are common in each parable. The important thing to remember is that a parable is contextually related. The supporting context, either preceding or following the parable, helps to discover not only which characteristics are present, but what role each of these characteristics may play in interpreting parables. • Parables tend to be brief and to-the-point. They typically omit unnecessary descriptions and frequently leave motives unexplained and implied questions unanswered, hence providing the ‘riddle-effect’ for the hearer. •

Parables are usually taken from real life situations, but they are not necessary realistic. For example, it is unlikely that anyone in firstcentury Palestine would owe a 10,000-talent debt (several million dollars) as in the parable of the unforgiving servant (Mt 18:23-35).

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Parables elicit thought. 22 parables begin with the question, “Who from you . . .” or “What do you think . . .”

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[KEY] Parables have a tendency to cause the hearer to pass judgment on the events of the story and then act on this judgment regarding religious matters.

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Parables, most of them, are theocentric. That is, they focus on God, his kingdom, and his expectations for humans. Parables, therefore, invite change on the hearer’s behavior and discipleship.

Function/Purpose of Parables Simply put, the purpose of the parables is to call forth a response. The hearer knows the situation at hand.6 Each time Jesus teaches using the parable, he uses a real life situation or element of the hearer’s context in order to do two things: (1) engage and instruct, and (2) provide understanding. The key to these two things is that Jesus wants the hearers to connect to his teaching, his teaching on the reality of the kingdom of God. He wants to confront the hearers with the 5

See article by Klyne Snodgrass for more information, Dictionary of Jesus and the Gospels, 594.

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William L. Lane states, “The parables make a direct appeal to the imagination and involve the hearers in the situation. This factor lends to the parable the character of an argument. It entices the hearers to judge the situation depicted, and then challenges them, directly or indirectly, to apply that judgment to themselves” (The Gospel of Mark, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1974], 151). Edwards states, “Jesus’ parables required of his hearers no special knowledge or vocabulary to understand. Parables may reflect daily life, but they are not simple and easily understood. Many of Jesus’ parables are confounding, knocking hearers off balance so that they must see things in a new light” (The Gospel According to Mark, 127).

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character of God’s kingdom and invite them to participate in it.7 Snodgrass claims, The primary focus of the parables is the coming of the kingdom of God and the resulting discipleship that is required. When Jesus proclaimed the kingdom he meant that God was exercising his power and rule to bring forgiveness, defeat evil and establish righteousness in fulfillment of the OT promises. In Jesus’ own person and ministry these acts were happening, and the kingdom was made available to people.8 Interpretation of Parables The interpretation of parables has left several wondering. Interpreting the parable, due to its ‘riddle-like’ and ‘puzzling’ effect, is like interpreting a joke. The point of a joke and also what makes it funny is that the hearer gets ‘caught.’ But the hearer can only get caught if he understands the points of reference in the joke.9 Therefore, to interpret a joke by explaining the points of reference causes the joke to fail to capture the immediacy of the impact on those to whom it is told. It ceases to have its desired effect. A parable is the same way. The hearers in Jesus’ time did have an immediate identification with the points of reference and these points caused them to recognize the unexpected turn in the story. They ‘caught the point’ or they got ‘caught by the point.’ So, as we try to interpret the parables, that is what we are doing; we are basically interpreting a joke. It is going to seem odd. It is going to be difficult to fully understand the point. This is the nature of the parable. Interpreting the parables involves three things: (1) locating and understanding the points of reference within the story,10 (2) identifying the audience, and (3) examining the 7

This is what Mark is communicating in 1:14-15. Mark writes what Jesus is saying. Jesus does not use a parable here to do so. 8

Snodgrass, “Parable,” 599. See also the article by Hampton Keathley, IV, “The Parables,” http://www.bible.org/page.asp?page_id=2249 Edwards agrees with Snodgrass. He writes, “The most common subject of Jesus’ parables is the kingdom of God, which he illustrated by episodes from everyday life—fishing and farming, housekeeping and family life, royalty and banquets” (The Gospel According to Mark, 127). 9 This is why Jesus uses points of reference (those parts of the story to draw the hearer into the story) from nature or the daily life of men. The hearers would have understood these points of reference. They may not have, however, always understood the spiritual application or point as it relates to the kingdom of God or whatever theological point Jesus was trying to make. 10

Mike Stallard demonstrates a proper balance that must be obtained when interpreting the points of reference within a parable. He writes, “The pendulum seems to swing between the view that says the details of the parable are unimportant (so we must focus on the big idea of the parable) and the position that the minutest details are significant. The last opinion has been rejected largely because of those who, following the historical example of the early Church Fathers, have used the details as a launching pad to do subjective allegorical interpretation based upon the interpreter’s whim. The first view, however, has the unfortunate plight of being contrary to the way that Jesus interpreted parables whenever they were interpreted. . . . The real mistake in using the details to interpret a parable has not been the attempt to understand the minutiae but to divorce the enterprise from the whole of the parable or from the whole of the context, . . . the interpreter should seek to do justice to both the details and the big idea of the parable” Sunday School, Sonrise Baptist Church, 5/06 Wayne Slusser

context in which the parable is written.11 This does not obviously guarantee a perfect understanding, but nonetheless, provides some necessary guidelines for interpretation. I would propose that parables have one central point within its given context, although several subordinate features bear on its understanding.12 Mark’s Use of Parables Mark’s use of parables in 4:1-34 constitutes one of the largest sections of parabolic material in his Gospel. These parables (the sower, growth of the seed, and mustard seed) illumine the character of the Kingdom of God. Jesus uses the parables to elicit a response from the hearer. Mark’s intent with this section of parables is one of hearing.13 It is how people hear and respond to the Word (see parable of the sower, Jesus taught and it elicited a response) that is key. What is required is hearing that leads to productive living. As we read and study the parables found in Mark, let us not get caught up in the details (points of reference) but find the central point that Jesus is communicating, thus Mark is recording. Brief Bibliography Bailey, Mark. “Guidelines for Interpreting Jesus’ Parables.” Bibliotheca Sacra 155 (Jan-Mar 1998). Edwards, James R. The Gospel According To Mark, The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2002. Fee, Gordon D. and Douglas Stuart. How to Read the Bible for All Its Worth 3rd ed. Grand Rapids: Zondervan, 2003. Garland, David E. Mark, The NIV Application Commentary. Grand Rapids: Zondervan, 1996. Guelich, Robert A. Mark 1-8:26, The Word Biblical Commentary, vol 34a. Dallas: Word, 1989. Habershon, Ada R. The Study of the Parables. Reprint, Grand Rapids: Kregel, 1975. (“Hermeneutics and Matthew 13 Part II: Exegetical Conclusions,” unpublished paper). See also Ada R. Habershon, The Study of the Parables (Reprint, Grand Rapids: Kregel, 1975), 10-12. 11

This might involve asking questions such as, ‘what happened before and after the parable,’ ‘was there a miracle performed before the parable’ and ‘did that miracle illustrate the parable.’ 12

For example, the parable of the sower (Mark 4:3-20) illustrates four kinds of soils and that they are like four kinds of responses to the proclamation of the kingdom. But the central point of the parable is the urgency of the hour. 13

Edwards, The Gospel According to Mark, 126-27. See also David E. Garland, Mark, The NIV Application Commentary (Grand Rapids: Zondervan, 1996), 151-52 and Robert A. Guelich, Mark 1-8:26, Word Biblical Commentary, vol 34a (Dallas: Word, 1989), 188-90. Sunday School, Sonrise Baptist Church, 5/06 Wayne Slusser

Keathley, Hampton, IV. “The Parables,” http://www.bible.org/page.asp?page_id=2249. Lane, William L. The Gospel of Mark, The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1974. Pentecost, J. Dwight. The Parables of Jesus. Grand Rapids: Zondervan, 1982. Snodgrass, Klyne. “Parable,” In Dictionary of Jesus and the Gospels ed by Joel B. Green, Scot McKnight, and I. Howard Marshall, 591-601. Downers Grove: InterVarsity Press, 1992. Stallard, Mike. “Hermeneutics and Matthew 13 Part II: Exegetical Conclusions.” unpublished paper. Stein, Robert H. An Introduction to the Parables of Jesus. Philadelphia: Westminster Press, 1981.

Sunday School, Sonrise Baptist Church, 5/06 Wayne Slusser