THE PARABLES OF JESUS

Journal for the Study of the New Testament

This article deals mainly with four parables and proverbs attributed to Jesus, their synoptic parallels and their relationship to rabbinic literature: the parable of the wedding (Mt. 22.1-13//Lk. 14.15-24), the parable of the friend at midnight (Lk. 11.5-8) and the parable of the unjust judge (Lk. 18.1-7), and judging the judge and measure for measure (Mt. 7.1-5//Lk. 6.37-41//Mk 4.24-25). These parables and proverbs are treated as divergent versions of traditions, similar to the versions of traditions in rabbinic literature, and they are carefully compared with striking parallels in the latter. The integrative study of New Testament passages and rabbinic literature illuminates both and sheds light on the complexity, pluriformity, and religious message of these traditions.

Acta Theologica, 2017

2014

One of the aspects that biblical hermeneutics deals with is the question of literary genres present in the Holy Scriptures. A parable is certainly a distinctive genre of biblical literature. We find it most frequently in the Gospels because Jesus used this genre in his teaching very often. Why? Not without a reason was Jesus called the Teacher. He was the Teacher in the full meaning of the word and he was aware of that his listeners – often very simple people – on more than one occasion might have difficulty understanding remarkable secrets he preached to them. That is why he applied different methods in accordance with the principles of rhetoric in order to impact the widest audience. Due to parables – short stories that convey a comparison of some known life situations or pictures – he could certainly easier influence a significant number of listeners and impart them in a simple way sublime contents of the kingdom of God, God’s love, mercy and salvation. Countless publications of ...

Christianity & Literature, 2018

In The Parables after Jesus, biblical scholar David B. Gowler ambitiously attempts to present the imaginative receptions of Jesus' parables from the second century AD into the current millennium. Gowler covers-largely successfully-a wide sweep of imaginative receptions, including how Jesus' parables have been depicted in media as varied as sermons, poetry, fiction, drama, visual art, and hymn and blues lyrics. Golwer's book offers in chronological order more than 50 entries that focus on the work of particular authors or artists. Throughout his coverage, Gowler emphasizes depictions of parables that emphasize the need for compassion and justice, taking pains to represent voices who represent traditionally marginalized groups. In this review, I will focus on those entries most germane to readers of Christianity and Literature. Chapter 1, "The Afterlives of Jesus's Parables in Antiquity (to ca. 550 CE)," discusses several prominent church fathers. Gowler emphasizes their tendency to read Jesus' parables allegorically, although he notes that some-including Origen, Clement of Alexandria, and sometimes Augustine-used allegory more elaborately, detailing that various characters, animals, and inanimate objects each signified deeper spiritual truths; while others-including Irenaeus, Tertullian, and John Chrysostom-were more restrained in their approach. Nonetheless, Gowler observes that all these fathers employed allegory to mine the hidden spiritual riches of the parables. Chapter 1 also discusses Macrina the Younger, the older sister of Gregory of Nyssa, who describes, in his On the Soul and the Resurrection, his conversation with Macrina on her deathbed. Gowler states that Gregory's treatise "functions as a Christian Phaedrus," with Gregory's student role paralleling Plato's and with Macrina resembling "Socrates on his deathbed arguing for the immortality of the soul" (44). Within the treatise, Macrina employs allegorical readings of the parable of the wheat and weeds and the parable of the rich man and Lazarus. Chapter 2, "The Afterlives of Jesus's Parables in the Middle Ages (ca. 550-1500 CE)," discusses both the continuation of allegorical interpretations within the homilies of Pope Gregory the Great and of the visionary Benedictine nun Hildegard of Bingen, and the more cautious approach of Thomas Aquinas, who

This article responds to Ruben Zimmermann’s latest book, Puzzling the Parables of Jesus (2015). In particular, one aspect of his proposed method is challenged, namely, his conscious attempt to do away with considerations of the pre-Easter context when interpreting the parables. The article finishes by proposing a variant methodology of parable interpretation, featuring the parable of the Good Samaritan as a working example.

Biblical Theology Bulletin: A Journal of Bible and Theology, 2011

Van Eck, E., 2008, Snodgrass, K.R., 2008, Stories with intent: A comprehensive guide to the parables of Jesus, William B. Eerdmans Publishing House, Grand Rapids, in Review of Biblical Literature 10/2008, http://www.bookreviews.org/pdf/6403_6901.pdf., 2008

Stories with intent is a comprehensive guide to the parables of Jesus for pastors and teachers. As the title of the book indicates, Snodgrass understands the parables of Jesus as stories (expanded analogies) with intent: they seek to make a rhetorical point and were used by Jesus to explain and convince. Most of Jesus' parables are considered to be double indirect communication in that they do not speak of the hearers/readers or the subject at hand; they use other persons and subjects to address the hearer indirectly. Snodgrass suggests the following classification of the parables: aphoristic sayings, similitudes (double indirect extended analogy that lacks plot development), interrogative parables (parables that are presented entirely as questions), double indirect narrative parables (metaphoric analogies with plots), juridical parables (parables that elicit a selfcondemnation from the hearer through the aid of an image), single indirect parables (example stories), and "how much more" parables (parables that say that God's actions far exceeds or is not like the person depicted in the parable).