2. Purpose. — W^^y did Jesus make use of par- ables ? It would I ccur to hardly any reader of the Gospels to-day to be in doubt as to their purpose, were it not for ^Jie statements of the Synoptists. Parables have bf.en used by teachers of all ages to
unfold and enforce their instruction. Was it other- wise with Jesus ? Is it otherwise, for example, in His use of the story of the Prodigal Son ? The passage which occasions the perplexity is as fol- lows : ' And when he was alone, they that were about him with the twelve asked of him the par- ables. And he said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables : that [iVa] seeing thej' may see. and not perceive, and hearing they may hear, and not understand ; lest haply they should turn again, and it should be forgiven them. And he sailh unto them. Know ye not this parable ? and how shall ye know all the parables ? . . . And with many such parables spake he the word unto them, as they were able to hear it. And without a parable spake he not unto them : but privately to his own disciples he expounded all things' (Mk4i"-i-'-3:j. .m^ cf. Mt 13i'«»*ff-, Lk8'«). These words are beset with difficult}' from any point of view. Taken by themselves they affirm that parables lead to the hardening of men's hearts, and were intended so to do. Notwithstanding differences in statement, all three accounts are in substantial agreement as to this. It is instinctively felt, however, that Jesus could not possibly have entertained a purpose so at variance with the spirit of His whole ministiy. He went forth to seek and to save that which was lost. To win. not to harden ; to enlighten, not to mystify, was ever His endeavour. Otherwise, why should He express surprise at the failure of His hearers to comprehend His parables ? Why should He exhort them to hear ? Can we think that He would mock at their helplessness ? Why should He speak to His own disciples as well as to the multitude in parables which they could not under- stand without interpretation ? Does not the par- able of the Sower, to which these words are joined, imply an understanding on the part of all classes, even though all do not alike heed and profit by what is heard ? It is evident that the statements cannot be attributed to Jesus in their most obvious meaning. While this is generally conceded, there is disagreement as to how they are to be qualified and the extent to which this should be done. A few have resorted to text emendation for the re- moval of the difficulties, but most have preferred to keep the form and seek for a new interpretation. Some expositors suppose that the truths needful for salvation were not presented after this manjier, but in a way intelligible to all. What is here said refers only to parables dealing with the mysteries of the nature of the Kingdom of heaven, or the one mystery of its gradual development. Or this reference is limited to the parables of this chapter, or to the parables of Judgment. Such teaching, being suited only to those who are already disciples, is so conveyed that they alone receive it, while outsiders hear without understanding. Tlie im- probability and uunatiu-alness of such a supposition are too apparent to need refutation. The harshness of the view is softened by assuming that the un- receptive and unworthy multitude already stood self-condemned because of their rejection of the message of salvation. Teaching in parables is part of their just punishment, and serves also to keep the door open for those who may become receptive. Another way of removing the harshness is to say that the parable, while executing God's judgment, was at the same time a merciful pro- vision, preventing an increase of guilt. Had the unreceptive understood what was taught in these parables regarding Jesus and themselves, or had it been spoken openly, they would have added to existing sins those of hate and blasphemy, and fallen into a passion, making all hearing impossible for themselves and others.
316
PARABLE
PARABLE
A different explanation is proposed by those who see here the enunciation of a pedagogical purpose. No class of hearers, not even the disciples, can understand the truth so presented, but the recep- tive will reveal themselves by their questions as to the meaning of the parable, while the unrecep- tive remain indifferent, and thereby make clear the hopelessness of their condition. Plain speech would have been equally unintelligible to such hearers, whereas the parable was calculated to quicken in them a spirit of inquiry, if anything could. This, again, is a very improvable supposition. Another interpretation sees in these words a reference not to intellectual comprehension, but to the inner spiritual appropriation of the truth set forth. Jesus seeks for this on the part of all, but finds it wanting in those who were dulled and hardened in their short-sighted self-righteousness and super- ficial self-satisfaction. Their hearing is as though they heard not. The parables are thus a summons to the conscience of the hearer, and bring about a sepai'ation between the receptive and the unre- ceptive.