Parable Interpretations in the Gospels
Parable Interpretations in the Gospels
Where the Gospels offer interpretations for Jesus’ parables, many scholars have traditionally argued that those interpretations are later elements in the reports about Jesus. While this perspective dominated much of the twentieth-century consensus on Jesus’ parables, it completely conflicted with the most thorough research on Jewish parables: other Jewish parables frequently include interpretations. As scholars have increasingly worked with early Jewish parables, they have increasingly recognized the likelihood that Jesus could have offered interpretations alongside his parables.
Jewish teachers normally used parables as sermon illustrations to explain a point they were teaching.64 By contrast, some writers attribute many of the Gospels’ parables to Jesus but many of the interpretations of the parables to later editors. In light of contemporary Jewish models, their presupposition for this approach is almost certainly mistaken.65 Even the more distant Greek analogies would tend to challenge skepticism about the interpretations. Many Greek and Roman fables include explicit moral lessons at the beginning66 or end67 of the fables; occasionally fables include morals at the beginning and the end.68
Of more direct relevance, however, are the Jewish models. Though some are riddles,69 our earliest Israelite parables usually have interpretations (e.g., Judg 9:16-20; 2 Sam 12:7-9), and rabbinic parables nearly always occur alongside the points they illustrate.70 Rabbinic parables typically begin with the point to be illustrated and include the nimshal (application or explanation) near the end.71 Rabbinic sources often include explicit interpretations.72
What is unusual about Jesus’ teaching is not that it includes interpretations, as at times in the Gospels, but that it so often does not include them. To offer an illustration without stating the point was like presenting a riddle instead.73 Yet Jesus was not completely alone even in this practice.74 Jewish sages sometimes spoke of the “hidden things.”75 The Qumran community believed that God had revealed to its leaders mysteries hidden from other readers of Scripture.76 Although most mainstream Jewish teachings were available to the public, many Jewish teachers apparently held particular teachings to be too esoteric for public teaching.77
Perhaps most relevant for comparison with the case of Jesus’ parables are other eschatological Jewish parables. Here explanations can appear, but do not always appear. Even the parable of 4 Ezra 4:13-18 includes some sort of explanation in 4:20-21. Enoch’s eschatological Similitudes78 remain more mysterious, however, like most of Jesus’ public parables about the Kingdom.79