The Parables of Our Lord - William Arnot

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another class called the mixed, as dogmatic-moral and dogmatic-historic, thereby proving that his logical classification has failed.5

      By abandoning, for the purposes of exposition, the order in which the parables have been recorded, and adopting a classification on the basis of contents or form, some incidental advantages are obtained; especially some otherwise necessary repetitions are avoided, and some subordinate relations are by the juxtaposition more easily observed; but the loss is, I apprehend, much greater than the gain. The temptation to bend the freely-growing branches of the parable, that they may take their places in the scheme, is by this method greatly increased; while historical sequences and logical relations, lying more or less concealed in the record, are in a great measure thrown away. Accordingly, I prefer the method of maintaining in the exposition the order which the evangelists have adopted in the narrative. Besides the advantage of preserving in all cases the historical circumstances whence the parable sprung, we discover, as we follow this track, several groups associated together by the Lord in his ministry, for the sake of their reciprocal relations, and reverently preserved in their places by the evangelical historians. The seven in Matt. xiii., and the three in Luke xv., constitute the chief of those dogmatic groupings formed to our hand in the ministry of the Lord. I refer to them here as examples, but defer the exposition of their sequences and relations, until it can be presented with greater advantage in connection with the examination of their contents.

      A question, on some of its sides difficult, meets us here, regarding the reason why the Lord employed parables in the prosecution of his ministry. On the one hand, it is certainly true, as may be proved from all history, that comparisons between material and moral facts or laws, spring up naturally in human converse; and further, that the truth expressed in parables, if not in all cases immediately palpable, is better fitted both to arrest attention at first, and to imprint the lesson permanently on the learner’s memory. But the use and usefulness of the parable in this respect are obvious and undisputed; it makes spiritual truth more attractive and more memorable. The difficulty does not lie on this side; it adheres to a second function of the parable, in some respects the opposite of the first—the function of concealing the doctrine in judgment from closed eyes and hardened hearts. In some instances and to some extent, the parables, while they conveyed the doctrine to one portion of the audience, concealed it from another. In those cases “they are like the husk which preserves the kernel from the indolent, and for the earnest.”6 It is the method, not unknown in other departments of the divine government, of making the same fact or law at once profitable to the humble, and punitive to the proud. Not only the Lord’s word, but also the Lord himself, partakes of this twofold character, and produces these diverse effects; the same rock on which a meek disciple surely builds his hope, is also the stone over which scoffers stumble in their final fall.

      The judicial or penal function of the parable was indicated by the Lord in express terms when he explained the meaning of the sower in private to his own disciples (Matt. xiii. 11–17; Mark iv. 10–13). In these cases, however, the wilful blindness of men’s hearts appears as the sin which brought down the punishment, and the obstacle which kept out the blessing. Every word of God is good; but some persons maintain such an averted attitude of mind, that it glides off like sunbeams from polar snows, without ever obtaining an entrance to melt or fructify. To one of two persons who stand in the same room gazing on the same picture in the sunlight, the beauty of the landscape may be fully revealed, while to the other, on account of a certain indirectness of position and view, it appears only as an unpleasant dazzling glare. So, of two Jews who both eagerly listened to Jesus, as he taught from the fishing-boat on the Lake of Galilee, one found in the story the word of the kingdom, refreshing as cold waters to a thirsty soul, while the other, hearing the same words, perceived nothing in them but incoherent and tantalizing enigmas. For the right comprehension of the parables in particular, as of revealed truth in general, a receptive heart is a qualification even more peremptorily and essentially necessary than a penetrating understanding. “If any man is willing to do his will, he shall know of the doctrine, whether it be of God” (John vii. 17).

      Each of the parables contained some characteristic, or presented some aspect of Christ’s kingdom. His kingdom was not of this world, and therefore it was intensely distasteful to the carnal Jews of that day. The idea did not readily enter their mind; and when it did in some measure penetrate, it kindled in their corrupt hearts a flame of persecuting rage. It was necessary that the Lord should, during the period of his personal ministry, fully develop and deposit the seed of the kingdom; but it was necessary also that he should remain on earth until the set time when his ministry as prophet should terminate in his offering as priest. Now, if he had at any period displayed all the characteristics of his kingdom in terms which the mob and their rulers were able to comprehend, the persecution that ultimately crucified him, would have burst prematurely forth, and so deranged the plan of the Omniscient. It was necessary, for example, in order to provide consolation for his own disciples in subsequent temptations, that the Lord should predict his own death and resurrection; but this prediction, when uttered in public, was veiled from hostile eyes under the symbol, “Destroy this temple, and in three days I will raise it up” (John ii. 19). More generally, it was necessary that such features of the kingdom as its spiritual character and its expansive power should be made known to true disciples for their instruction and encouragement, but hidden for a time from persecutors in order to restrain their enmity. Parables served the twofold purpose. Tender, teachable spirits caught the meaning at once; or, if they failed, they asked and obtained an explanation from the Master in private; while those who had not the single eye, were for the time left in darkness. It was their own hardness that kept out the light; their own hardness was employed as the instrument whereby judgment was inflicted upon themselves.7

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      Of the parables in particular, as of the Scriptures generally, it is true that faith is necessary to the full appreciation of their meaning. That you must understand the Scriptures in order to have faith, and have faith in order to understand the Scriptures, is indeed, a circle; but it is not a vicious circle. As you approach from without, you may perceive that the Bible is the word of God, and that the Christ whom it reveals is the Saviour of sinners; standing now on your new position, and recognising your Instructor as also your Redeemer, you will discover in his word a length, and breadth, and height, and depth, which were formerly concealed. In our day, as well as when the parables were first spoken, it is to his own disciples that their true meaning is made known.

      Another cognate requisite to the true spiritual comprehension of these divine sayings, is sympathy with the view which Jesus took and gave of human nature in its fallen state. He spoke and acted not only as the Teacher of the ignorant, but also as the Saviour of the lost: if we do not occupy the same stand-point, and look upon humanity in the same light, we shall stumble at every step in our effort to comprehend what the Speaker meant.

      These two qualifications are supreme; and they apply alike to divine revelation as a whole, and to each of its parts; there are others which are important though subordinate, and which bear more specially on the particular department of Scripture exegesis with which we are here engaged, the Parables of the Lord.8

      1. The faculty of perceiving and appreciating analogies. It is certainly not necessary that an interpreter of Scripture should be a poet; but to possess in some measure that eye for parallels which constitutes the basis of the poetic faculty, is a most desirable qualification for one who proposes to help his neighbours in the study of the parables. It is, indeed, true that a man who possesses only a very small measure of this or of other mental gifts, may read these lessons of the Lord with spiritual profit to himself; but the pictorial theology of the New Testament is not safe in the hands of a teacher who is signally defective in the faculty to which it specially appeals. Learning, and zeal, and faith combined may, in this department, expend much labour to little purpose, for lack of power to perceive the point of the analogy. But, on the other hand,

      2. A stern logic is as necessary as a lively imagination. Deficient in the analogical faculty, you cannot in this department go quickly forward; but deficient in the logical

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