We may say that the parables of .lesus are of two kinds. In some the element of 'comparison' is more prominent. In these the parable moves as it were in two planes — one that of tiie scene or story which is made the vehicle for the lesson, and the other that of the higher truth which it is sought to convey ; the e.s.sence of the parable lies in the parallelism. In the other kind there is no parallelism, but the scene or the story is ju.st a ty|>ical example of the broader priiici|)le which it is intended to illustrate. The panibles in Mt 13, Mk 4 all belong to the one class, several of those in the later chaps, of St. I.nke (the (iootl Samari- tan, the Rich Kool, the liich .Man and I/a/.arus, the I'liarLsee and the Publican) belong nither to the other.
There is a group of sayings in the Fourth Gospel to which is given the name rapoiida rather tliaii TTopa/SoXi) (.In 10'>, cf. 1«"- -"•>), though the latter term would not have been inappropriate, in which .lesu.'i u.ses the method of comparison to bring out leading feiitures in His own character and person. In this way He speaks of Himself ,is the Good Shepherd, the Door of the sheej), the Vine, the Light of the World. These sayings form a cla.ss by tliemselves, and from the peculiar way in which they are worked out — the metaphor and the object ex|)iained by the metaphor being not kept apart but blended and fused together — are commonly cla.s,sed under the head of 'allegory' rather than 'parable.' This is another instance in which we draw distinctions where the Greek of the NT would not have drawn them.
(5) Interpretation nf the Parables. — To this day there is some difference <if opiinon as to the inter- pretation of the parables. The Patristic writers as a rule (though with some exceptions) allow themselves great latitude of interpretation. Any jioint of resemblance to any detail of the i)arable, however subordinate, justifies in their eyes a direct application of that detail. A familiar instance is the identilication of the 'two pence,' which the (iood Samaritan gives to the host, with the two Sacraments. An opposite modern school would restrict the application to the leading idea which the parable expresses. It is. however, fair to re- member that the parables are meant tO illustrate the laws of (iod's dealings with men ; and as the same law is capaljle of many particular applications, all such applications may be .said with equal riulii to be included in the parable. For instance, tin- parable of the Two .Sons may be its true for in- dividuals or for clas.ses as it is for nations or groups of nations. The parable of the (ireat Baiujuet to which the invited guests do not come, and which is then thrown open to others who were not invited, no doubt points directly to the first reception of the gospel, but it is equally ayi- l)ropriate to every case where religious privilege is found to give no advantage, and the absence of religious privilege proves no insuperable hlndraiici'. Any such range of api>lication is legitimate and interesting; nor does the aptness of the les.sun to one set of incidents make it any less apt to others where a like princijile is at work. Every parable has its central idea, and whatever can be related to that idea may be fairly brought within its scope. To luess mere coincidences with the iiicturesque accessories of a parable may In; permissible as rhetoric, but can have no higher value.
(0) J'he I'lirjiime of Tiachimj Inj I'uriihles. — If we had before us oidy the fact of i)arabolic teaching, with the parables as they have come down to us and the actual psychological effect which they are seen to exercise, we should jirobably not hesitate <as to the rea.son which we a.ssigned for them. The parabolic form is, as it were, a barb to the arrow which carries home truth to the mind. The ex- treme beauty of this mode of teaching, handled as it is, has been uiiiversidly acknowledged. It simplicity is an element in beauty, we have it here to perfection. Uut when simplicity is united to profundity, and lo a profundity which comes from the touching of eleiiu'iital chords of hnmau feeling, — a touching so delicate, so sure, :ind so self-restrained, which reminds us of the linesl (Jreek art with an aihled spiritual intensity which in that art wius the one thing wanting, — we have indeed a jiroduct .such lus the worlil has never seen and will not see niniin. We seem to be placed for the moment at the very centre of things: on the one hand there is laid ban* before us the human heart as it really is or ought to W. with all its perversities and affectations stripped away ; and on
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JESLS CHRIST
JESL'S CHRIST
the other hand we seem to be aJtnittod to the secret cdnncil-chaiiiber of the Most lli^h. ami to havu n-vcalfil to us thi/ plan by wliifh lie Kovenis the world, the threads in all the tangled ski-in of beliis. No wonder that the i>arables have exercised such ai; attractive ))ower, not over any one class or race of men, but over humanity wherever it is found.