Grace Theological Journal 11.2 (1970) 3-20 Copyright © 1970 by Grace Theological Seminary. Cited with permission.
THE INTERPRETATION OF PARABLES VERNON D. DOERKSEN Assistant Professor of Theology and New Testament Arizona Bible College The striking importance of the parabolic method of teaching in Jewish thinking can be seen from this passage in the Apocrypha: But he that giveth his mind to the law of the most High, and is occupied in the meditation thereof, will seek out the wisdom of all the ancient, and be occupied in prophecies. He will keep the sayings of the renowned men: and where subtil parab1es are, he will be there also. He will seek out the secrets of grave sentences, and be conversant in dark parables (Eccles. 39:1-3). Our Lord made ready use of the parabolic method of teaching to the extent that Mark comments "but without a parable spake he not unto them" (4:34). The parables are not mere human tales; they are teachings of the Son of God, the One to whom the crowd listened gladly (Mk. 12:37). Of Him it is declared, "...the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes" (Matt. 7:28, 29). Of the parables, Armstrong writes: Indeed, they are sparks from that fire which our Lord brought to the earth (Lk. xii. 49)--the message of One who was 'a prophet...and more than a prophet' (Mk. xi.9; Lk. vii. 16)1 Christ's parables are not of mere man. Their higher quality is evidenced by deep earnestness and the lack, yea, total absence of jesting or folly. By a consideration of the great number of parables, one can note the importance of them in Christ's ministry. Ramm has written, "The importance of the study of the parables is to be found in their sheer number representing a large part of the text of the Gospels.2 And he further makes an important observation, "Any doctrine of the kingdom or eschatology which ignores a careful study of the parables cannot be adequate.”3 3