In view of what has been explained, the arrangement of the Parables into symbolical and typical [2816] can only apply to their form, not their substance. In the first of these classes a scene from nature or from life serves as basis for exhibiting the corresponding spiritual reality. In the latter, what is related serves as type (tpos), not in the ordinary sense of that term, but in that not unfrequent in Scripture: as example - whether for imitation, [2817] or in warning. [2818] In the typical Parables the illustration lies, so to speak, on the outside; in the symbolical, within the narrative or scene. The former are to be applied; the latter must be explained.
It is here that the characteristic difference between the various classes of hearers lay. All the Parables, indeed, implied some background of opposition, or else of unreceptiveness. In the record of this first series of them, [2819] the fact that Jesus spake to the people in Parables, [2820] and only in Parables, [2821] is strongly marked. It appears, therefore, to have been the first time that this mode of popular teaching was adopted by him. [2822] Accordingly, the disciples not only expressed their astonishment, but inquired the reason of this novel method. [2823] The answer of the Lord makes a distinction between those to whom it is given to know the mysteries of the Kingdom, and those to whom all things were done in Parables. But, evidently, this method of teaching could not have been adopted for the people, in contradistinction to the disciples, and as a judicial measure, since even in the first series of Parables three were addressed to the disciples, after the people had been dismissed. [2824] On the other hand, in answer to the disciples, the Lord specially marks this as the difference between the teaching vouchsafed to them and the Parables spoken to the people, that the designed effect of the latter was judicial: to complete that hardening which, in its commencement, had been caused by their voluntary rejection of what they had heard. [2825] But, as not only the people, but the disciples also, were taught by Parables, the hardening effect must not be ascribed to the parabolic mode of teaching, now for the first time adopted by Christ. Nor is it a sufficient answer to the question, by what this darkening effect, and hence hardening influence, of the Parable on the people was caused, that the first series, addressed to the multitude, [2826] consisted of a cumulation of Parables, without any hint as to their meaning or interpretation. [2827] For, irrespective of other considerations, these Parables were at least as easily understood as those spoken immediately afterwards to the disciples, on which, similarly, no comment was given by Jesus. On the other hand, to us at least, it seems clear, that the ground of the different effect of the Parables on the unbelieving multitude and on the believing disciples was not objective, or caused by the substance or form of these Parables, but subjective, being caused by the different standpoint of the two classes of hearers toward the Kingdom of God.
This explanation removes what otherwise would be a serious difficulty. For, it seems impossible to believe, that Jesus had adopted a special mode of teaching for the purpose of concealing the truth, which might have saved those who heard Him. His words, indeed, indicate that such was the effect of the Parables. But they also indicate, with at least equal clearness, that the cause of this hardening lay, not in the parabolic method of teaching, but in the state of spiritual insensibility at which, by their own guilt, they had previously arrived. Through this, what might, and, in other circumstances, would, have conveyed spiritual instruction, necessarily became that which still further and fatally darkened and dulled their minds and hearts. Thus, their own hardening merged into the judgment of hardening. [2828]