Bible Parables

The parables from Matthew

Matthew was particularly focused on convincing the Jews that Jesus was the Messiah. One way that he accomplished that goal was by centering his message around Jesus' teachings and how they intersected with Jewish faith and tradition. That's why we find so many parables that are unique to Matthew, like The Unmerciful Servant, The Workers in the Vineyard, and The Ten Virgins.

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1. The Parables of New Cloth and New Wineskins

Passage: Matthew 9:16-17, Mark 2:21-22, Luke 5:36-38
Audience: John the Baptist's disciples
Context: John's disciples ask Jesus why the Pharisees fast, but His disciples do not.
Key verse: 'No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse' (Matthew 9:16).

Matthew 9:16-17 - 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

The first-century religious establishment had expectations for the Messiah. In their understanding, He would come and build upon the traditions and practices of Judaism. Even John the Baptist's disciples didn't know how to understand why Jesus wasn't adhering to common Jewish observances.

Jesus tells them that any attempt to patch up what was lacking in Judaism's traditional expressions of righteousness would only make everything worse. Like a piece of unshrunk cloth sewn into an old garment or a new wine in an old wineskin, Jesus was bringing something that wouldn't fit into the religious traditions of the time.

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2. The Parable of the Lamp Stand

Passage: Matthew 5:14-16, Mark 4:21-22, Luke 8:16
Audience: A great crowd
Context: The sermon on the mount
Key Verse: 'In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven' (Matthew 5:16).

Matthew 5:14-16 - 14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

First-century homes in Palestine were modest, and it didn't take much light to illuminate them. People used very small oil lamps which could easily fit under a small bowl. But the idea of lighting a lamp and putting it under a bowl is absurd. Not only would it be a waste of light, but it would also be a waste of oil.

Like a lamp, followers of Jesus should be put in a place of prominence where the light within them can be seen clearly.

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3. The Parable of the Wise and Foolish Builders

Passage: Matthew 7:24-27, Luke 6:47-49
Audience: A great crowd
Context: The sermon on the mount
Key Verse: 'Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock' (Matthew 7:24).

Matthew 7:24-27 - 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

Hearing Jesus's words and putting them into practice is like building your home on a solid and trustworthy foundation that can withstand life's storms. Jesus contrasts that to the dangers of ignoring His words, which He compares to building one's life on sand.

This would have been a shocking statement to people listening to Christ's sermon because they believed the Torah was the most reliable foundation to build one's life upon.

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4. The Parable of the Sower

Passage: Matthew 13:3-23, Mark 4:3-20, Luke 8:5-15
Audience: Large crowd
Context: Jesus teaching beside a lake
Key Verse: 'But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown' (Matthew 13:23).

Matthew 13:3-23 - 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

In the Parable of the Sower, Jesus uses the image of various kinds of soil to contrast different heart responses to the gospel:

• The path: Hard ground where the enemy snatches away the seed of the gospel before it has a chance to take root.
• Rocky places: Soil that is too shallow for the root of faith to survive.
• Thorns: Soil where there are too many allegiances vying for space.
• Good soil: Ground where the gospel can take root, flourish, and reproduce.

Jesus's point in this parable is that how we receive the gospel is primarily determined by the condition of our heart.

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5. The Parable of the Weeds

Passage: Matthew 13:24-30, 36-43
Audience: Large crowd
Context: Jesus teaching beside a lake
Key Verses: ''No,' he answered, 'because while you are pulling the weeds, you may uproot the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn'' (Matthew 13:29-30).

Matthew 13:24-30 - 24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

Darnel is a weed that mimics wheat. In its younger stages, it's virtually indistinguishable from this vital crop. As it grows, it's roots intertwine with the wheat and make it difficult to uproot without losing the grain, too. If a rival farmer wanted to hamstring another, he would come and sow darnel in another's field.

Jesus uses this word picture to communicate the dangers of judging whether someone else is a member of God's kingdom. At the end of the age, it will be God who sorts out the weeds from the wheat.

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6. The Parable of the Mustard Seed

Passage: Matthew 13:31-32, Mark 4:30-32, Luke 13:18-19
Audience: Large crowd
Context: Jesus teaching beside a lake
Key Verse: 'Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches' (Matthew 13:32).

Matthew 13:31-32 - 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

The kingdom of God would come from inauspicious beginnings and change the world. Even our calendar is determined by Jesus's coming. Jesus prophesied that this would be the case when he contrasted the kingdom of God with a mustard seed that starts small and grows into a tree capable of providing shelter.

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7. The Parable of the Leaven

Passage: Matthew 13:33, Luke 13:20-21
Audience: Large crowd
Context: Jesus teaching beside a lake
Key Verse: 'He told them still another parable: 'The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough'' (Matthew 13:33).

Matthew 13:33 - 33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

In the Parable of the Mustard Seed, Jesus explains that the kingdom of God would start small and grow immensely. In the Parable of the Leaven, He describes how that will happen. Like yeast working its way through the dough, the kingdom of God would flourish as it worked its way through cultures by traveling from individual to individual.

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8. The Parables of the Hidden Treasure and the Pearl

Passage: Matthew 13:44-46
Audience: The disciples
Context: 'Then he left the crowds and went into the house. And his disciples came to him...' (Matthew 13:36)
Key Verse: 'The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it.' (Matthew 13:44-46)

Matthew 13:44-46 - 44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

These two parables share the same point. They express the value of God's kingdom by illustrating what we should be willing to give up to acquire it. In both of these parables, the kingdom is portrayed as valuable enough to warrant giving up everything to possess it.

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9. The Parable of the Net

Passage: Matthew 13:47-50
Audience: The disciples
Context: 'Then he left the crowds and went into the house. And his disciples came to him...' (Matthew 13:36)
Key Verse: 'When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away' (Matthew 13:48).

Matthew 13:47-50 - 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

This parable is similar to the Parable of the Weeds. It has to do with the coming judgment at the end of the age. As the gospel is spread throughout the world, it attracts all sorts of people-some who are willing to take it seriously and others who are merely drawn to elements of the message. A time is coming when the real disciples will be separated from the false ones in the same way that fishermen would separate edible fish from inedible or unclean ones.

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10. The Parable of the Homeowner

Passage: Matthew 13:52
Audience: The disciples
Context: 'Then he left the crowds and went into the house. And his disciples came to him...' (Matthew 13:36)
Key Verse: 'He said to them, 'Therefore every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old'' (Matthew 13:52).

Matthew 13:52 - 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

Throughout the Old Testament, we see foreshadowings of Jesus's ministry. Teachers of the law who chose to follow Jesus played a valuable role in the early church, helping to illuminate the connection between the teachings and prophecies of the Old Testament and Christ's new covenant. Paul does this masterfully throughout the Epistles.

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11. The Parable of the Wandering Sheep

Passage: Matthew 18:12-14
Audience: The disciples
Context: The disciples asked, 'Who, then, is the greatest in the Kingdom of Heaven?' Jesus responded by teaching them about the importance of children. He then told them this parable.
Key Verse: 'In the same way your Father in heaven is not willing that any of these little ones should perish' (Matthew 18:14)

Matthew 18:12-14 - 12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

While this parable is similar to the Parable of the Lost Sheep in Luke, Jesus is talking to the disciples and not the Pharisees here. He also seems to focus on caring for the vulnerable. The disciples ask who is greatest in the kingdom of heaven and Jesus singles out children.

His point seems to be that those who would be passed over because of their lack of significance and contribution are great in the kingdom of heaven. This ties in perfectly with Jesus's consistent message of a great reversal, where the last will be first, and the first will be last.

Jesus reiterates God's care for the wayward and vulnerable by comparing Himself to a shepherd who would leave 99 sheep in order to track down one who has gone astray.

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12. The Parable of the Unmerciful Servant

Passage: Matthew 18:23-31
Audience: The disciples
Context: Peter asked Jesus how many times we must forgive someone who sins against us.
Key Verse: 'But when that servant went out, he found one of his fellow servants who owed him a hundred silver coins. He grabbed him and began to choke him. 'Pay back what you owe me!' he demanded' (Matthew 18:28).

Matthew 18:23-31 - 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

Jesus illustrates the importance of forgiveness by telling the story of a king who forgives a servant of a debt he's utterly incapable of repaying. After receiving this incredible mercy, the servant assaults a fellow servant who owes him a small debt. The king is angered that the servant refused to extend the mercy he so freely received.

Through this parable, Jesus tells Peter (and us) that we should see the sins committed against us in the light of the sins God has forgiven us for. As we have been forgiven, we should also forgive.

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13. The Parable of the Workers in the Vineyard

Passage: Matthew 20:1-16
Audience: Crowds in Judea
Context: Jesus teaching
Key Verse: 'So the last will be first, and the first will be last' (Matthew 20:16).

Matthew 20:1-16 - 1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.

The Parable of the Workers tells the story of a landowner who hires four sets of laborers throughout the course of the day. When the work day is over, all the workers received the same wages. Those who were hired at the beginning of the day were angered that those who were hired late in the day received a full day's pay.

The landowner points out that the early workers were fairly compensated and they're jealous at the generosity the landowner showed the latecomers.

Israel was like the workers hired early in the morning. They had been part of God's plan from the beginning. Jesus was responding to the natural resentment that would come when God's kingdom would be opened to those from every nation.

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14. The Parable of the Two Sons

Passage: Matthew 21:28-32
Audience: Large crowd outside the temple
Context: The chief priests have questioned Jesus's authority
Key Verse: 'For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him' (Matthew 21:32).

Matthew 21:28-32 - 28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

In this parable, Jesus compares the obedience of the Pharisees and teachers of the law to those of the sinners following Jesus. Despite the outward expressions of compliance, the Pharisees never got around to obeying God. By comparison, the sinners in Christ's circle disobeyed God but had a change of heart.

In the end, they were justified by their actual obedience and not just promising to be obedient.

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15. The Parable of the Tenants

Passage: Matthew 21:33-44, Mark 12:1-11, Luke 20:9-18
Audience: Large crowd outside the temple
Context: The chief priests have questioned Jesus's authority
Key Verse: 'Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit' (Matthew 21:43).

Matthew 21:33-44 - 33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

Right after sharing the Parable of the Two Sons, Jesus tells another story about a landowner who rented his vineyard to some farmers. When harvest came, the landowner sent servants to the tenants to collect his fruit.

The tenants abused the servants (and even killed some), so the landowner decided to send his own son, assuming respect that was denied the servants would be shown to his heir. The tenants wind up killing him, too.

The tenants in this story not only represent the chief priests and Pharisees but also the Israelites who had abused the prophets. Not only would they abuse God's servants, but they were strategizing a way to dispose of Jesus Himself.

This parable further explains why God's kingdom would make room for those from outside of Israel.

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16. The Parable of the Wedding Banquet

Passage: Matthew 22:1-14
Audience: Large crowd outside the temple
Context: The chief priests have questioned Jesus's authority
Key Verse: 'Then he said to his servants, 'The wedding banquet is ready, but those I invited did not deserve to come'' (Matthew 22:8).

Matthew 22:1-14 - 22 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

This parable is almost a combination of the Parable of the Tenants and the Parable of the Great Banquet (Luke 14:15-24). A king is throwing a wedding banquet, but after it's prepared, the guests who promised to attend provide excuses to bow out, and some actually kill the servants who showed up to collect them.

In response, the king dispatches an army on the murderous guests, and then extends the invitation to anyone who would like to attend. As the king mingles with guests, he discovers a man who is not wearing the wedding garb that's been provided. The king ejects this man from the banquet.

Jesus is reiterating the point that Israel's religious leaders had disqualified themselves from the kingdom, so He was opening the kingdom up to the Gentiles. The twist at the end of the parable is that even the newly invited guests need to be attired in the garb of grace that will come through Jesus's death and resurrection.

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17. The Parable of the Fig Tree

Passage: Matthew 24:32-35, Mark 13:28-29, Luke 21: 29-31
Audience: The disciples
Context: Jesus teaches the disciples about the end times
Key Verse: 'Even so, when you see all these things, you know that it is near, right at the door' (Matthew 24:33).

Matthew 24:32-35 - 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away.

Fig trees are one of the few trees in Judea that lose their leaves every year. When fig trees began to grow their leaves, it was a sign that wheat was about ready to be harvested. Jesus is telling the disciples that the signs He gave them about what was to come (vs. 4-29) would signal that the end was upon them.

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18. The Parable of the Ten Virgins

Passage: Matthew 25:1-13
Audience: The disciples
Context: Jesus teaches the disciples about the end times
Key Verse: 'Therefore keep watch, because you do not know the day or the hour' (Matthew 25:13).

Matthew 25:1-13 - 1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

There's a lot of disagreement about the meaning of this parable. Its interpretation tends to be tied to the theological leanings of the individual interpreting it. At its most basic level though, it's simple to understand.

The parable is about 10 virgins who are waiting to accompany a bridegroom to the bride's home as part of a traditional procession. When it is announced that he's on his way, only five of them are prepared with extra oil for their lamps. The unprepared virgins attempt to get oil from the others, but knowing that they'll run out, the prepared virgins refuse. The foolish virgins run to purchase fuel, but they miss the bridegroom and are unable to attend the wedding feast.

Jesus is telling the disciples that His followers will be prepared for His coming. They're not going to be distracted and surprised when He comes.

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19. The Parable of the Talents

Passage: Matthew 25:14-30, Luke 19:12-27
Audience: The disciples
Context: Jesus teaches the disciples about the end times
Key Verse: 'For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them' (Matthew 25:29).

Matthew 25:14-30 - 14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

The Parable of the Talents fits within the context of Jesus's end-times discussion. It operates as a natural follow-up to the story about the 10 virgins.

This parable tells the story of a man going on a journey and entrusting three servants with varying amounts of money. When the master arrives to settle accounts with these servants, the two that he entrusted with the most significant amounts offer the master a return on his investment. The third servant simply hid the money he was given and gives it back to the master. The last servant is scolded and rejected for not turning any profit on the money he was entrusted with.

The immediate context points to this being a warning for Israel, but the application touches everyone who longs to be part of the kingdom. We are all responsible for stewarding the grace and resources we have received. They're not just ours to horde; they're ours to multiply.

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20. The Parable of the Sheep and the Goats

Passage: Matthew 25:31-46
Audience: The disciples
Context: Jesus teaches the disciples about the end times
Key Verse: 'The King will reply, 'Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me'' (Matthew 25:40).

Matthew 25:31-46 - 31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal.

Jesus contrasts people who are separated at the end of days. In this parable, they're divided based on the service they've provided to the vulnerable including the:

• Hungry
• Thirsty
• Stranger
• Naked
• Sick
• Imprisoned

To everyone's complete surprise, Jesus so identifies with the vulnerable that he indicates that by serving them, they are actually serving Jesus Himself. Those that withheld care for the lowly are judged for withholding it from Jesus.

If this was the only teaching of Jesus one was to hear, it would be easy to assume that redemption is based entirely on what we did or did not do. The application here is that saving faith produces fruit, and true followers of Christ are servants.


The Parables of Mark

Because it's shorter and was likely a source for the other accounts, there are only a couple of parables that are unique to Mark's Gospel.

A few of the parables in Mark also show up in Matthew, including:

• The Parables of New Cloth and New Wineskins
• The Parable of the Lamp Stand
• The Parable of the Sower
• The Parable of the Mustard Seed
• The Parable of the Tenants
• The Parable of the Fig Tree

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21. The Parable of the Growing Seed

Passage: Mark 4:26-29
Audience: Large crowd
Context: Jesus teaching beside a lake
Key Verse: 'All by itself the soil produces grain-first the stalk, then the head, then the full kernel in the head' (Mark 4:28).

Mark 4:26-29 - 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

As Israel awaited its Messiah, it looked forward to a kingdom that would burst upon the scene and restore God's rule. In much the same way as He does in the parable of the leaven, Jesus says that will not be the case. The kingdom will grow almost inconspicuously in the midst of the world's kingdoms.

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22. The Parable of the Returning Owner

Passage: Mark 13:34-37
Audience: The disciples
Context: Jesus teaching the disciples about the end times
Key Verse: 'What I say to you, I say to everyone: 'Watch!'' (Mark 13:37)

Mark 13:34-37 - 34 For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch.

This simple parable teaches a similar lesson as the parable of the 10 virgins and occurs during the same teaching of the end times. Jesus compares the coming of the kingdom to a master leaving his servants in charge of their responsibilities while he is away. They should be busy and watchful because they do not know when their master will return.


The Parables of Luke

The Gospel of Luke is the longest book in the New Testament. Compiled from eyewitness accounts, Luke's has a lot of distinct insight into the life and teachings of Jesus-including more than 15 unique parables.

There are a number of parables that overlap with Matthew:

• The Parables of New Cloth and New Wineskins
• The Parable of the Lamp Stand
• The Parable of the Wise and Foolish Builders
• The Parable of the Sower
• The Parable of the Mustard Seed
• The Parable of the Leaven
• The Parable of the Tenants
• The Parable of the Fig Tree
• The Parable of the Talents

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23. The Parable of the Moneylender

Passage: Luke 7:41-43
Audience: Those present at a Pharisee's dinner party
Context: A sinful woman anoints Jesus's feet at a dinner party. The host (a Pharisee) mutters to himself that Jesus can't be a prophet because He's allowing this sinful woman to touch Him.
Key Verse: 'Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?' (Luke 7:42)

Luke 7:41-43 - 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

In response to the Pharisee's judgment upon the sinful woman, Jesus offers up a brief story about multiple debtors. Each one owed a dramatically different amount, but the moneylender forgave all their debts.

He asked the Pharisee which one of the debtors would love the lender most? The Pharisee responds that the person who was forgiven the greater debt would love the most. Jesus confirms that this is the right answer, His point being that this sinful woman (and others like her) would love God more because of the mercy they've been shown.

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24. The Parable of the Rich Fool

Passage: Luke 12:16-21
Audience: The disciples within earshot of a larger crowd
Context: A man asked Jesus to intervene in a disagreement about an inheritance
Key Verse: 'But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?'' (Luke 12:20)

Luke 12:16-21 - 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? 21 So is he that layeth up treasure for himself, and is not rich toward God.

A man comes to Jesus to mediate a disagreement with his brother about an inheritance. Jesus rebukes the man and warns him to be on guard against greed.

He then tells the story of a wealthy man who used his farming profits to build bigger barns and store up grain that would serve him in his old age. That way, when he was older, he could relax and not struggle to meet his own needs. Unfortunately, he didn't realize that he was going to die and the surplus of goods he had saved would just be passed on to someone else.

By worldly standards, the rich man didn't make a foolish decision. In light of eternity, however, he had neglected to make himself rich in the things that mattered to God-and would ultimately serve him for eternity.

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25. The Parable of the Watchful Servants

Passage: Luke 12:35-40
Audience: The disciples within earshot of a larger crowd
Context: Jesus teaching about the coming of the kingdom
Key Verse: 'It will be good for those servants whose master finds them ready, even if he comes in the middle of the night or toward daybreak' (Luke 12:38).

Luke 12:35-40 - 35 Let your loins be girded about, and your lights burning; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

This parable about watchfulness is particularly focused on Christ's second coming, which he likens to a thief's arrival. It's one thing for a servant to be watchful enough to answer a knock at the door; it's quite another for him to be prepared for a robber who shows up unannounced. Jesus encourages His servants to demonstrate that level of alertness.

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26. The Parable of the Wise and Foolish Servants

Passage: Luke 12:42-48
Audience: The disciples within earshot of a larger crowd
Context: In response to the Parable of the Watchful Servants, Peter asks Jesus if He is speaking to the disciples or the gathered crowd.
Key Verse: 'It will be good for that servant whom the master finds doing so when he returns' (Luke 12:43).

Luke 12:42-48 - 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

Peter wants to know who Jesus is instructing to be watchful. Is He just speaking to the disciples or is He instructing everyone? Jesus responds with another parable.

A master puts a manager in charge of his servants while he is away. It's the manager's duty to ensure that the servants are fed and paid on time. But what would happen if that manager took advantage of his freedom and responsibility? What if he figured the master wouldn't return soon, so he became self-indulgent and abusive? The master would show up unannounced and put that manager to death.

Jesus is addressing the disciples who would be put in positions of authority in His household, but He is also addressing everyone else who finds themselves in positions of authority within the church. Be vigilant and make sure you are at your Master's business when He returns.

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27. The Parable of the Unfruitful Fig Tree

Passage: Luke 13:6-9
Audience: The disciples within earshot of a larger crowd
Context: Some in the crowd tell Jesus of a tragedy which had befallen some Galileans. Jesus challenges the idea that they suffered as judgment. He then calls the whole crowd to repent with this parable.
Key Verse: 'If it bears fruit next year, fine! If not, then cut it down' (Luke 13:9).

Luke 13:6-9 - 6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

A man is tired of the fruit tree growing in his vineyard not producing fruit. He tells the caretaker to cut it down. The caretaker asks for an opportunity to make it fruitful. The vineyard owner concedes but gives him one year to make it fruitful. If it doesn't produce fruit next year, it is to be discarded.

Jesus expects fruit from His followers, but like the fig tree, we don't know when our time is up. We cannot wait forever to begin producing fruit.

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28. The Parable of the Master and the Servant

Passage: Luke 17:7-10
Audience: The disciples
Context: Jesus is telling His disciples what He expects of them
Key Verse: 'So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty'' (Luke 17:10).

Luke 17:7-10 - 7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank that servant because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

To remind the disciples about how the kingdom's chain of command works, Jesus asks them to imagine a scenario where a servant has come inside from a day of fulfilling his responsibilities. The master doesn't then wait on the servant. Instead, the servant serves the master and waits patiently before he eats. This is the servant's duty.

Jesus doesn't tell this story dismissively, as if the disciples are just slaves. Instead, He wants the disciples to understand that they have been brought into the God's kingdom out of kindness. God owes them nothing, and they owe Him everything.

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29. The Parable of the Good Samaritan

Passage: Luke 10:30-37
Audience: A teacher of the law (and likely the disciples)
Context: A lawyer asks Jesus what he must do to inherit eternal life. Once it's established that the whole of the law is summed up in loving God and loving your neighbor as yourself, the lawyer tries to wriggle out of the responsibility to love his neighbor by asking, 'Who is my neighbor?'
Key Verses: ''Which of these three do you think was a neighbor to the man who fell into the hands of robbers?' The expert in the law replied, 'The one who had mercy on him.' Jesus told him, 'Go and do likewise'' (Luke 10:36-37).

Luke 10:30-37 - 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Jesus shocks the lawyer with a parable about a man who is robbed, beaten, and left for dead. A priest and Levite (servant to priests) come by but do not stop to help the man. But then a Samaritan comes along who tends to the man and pays to put him up in an inn until he recovers.

We miss the shocking nature of this parable because we don't understand just how much Jews hated Samaritans. This hatred went back hundreds of years. To admit that it was the Samaritan who was a true neighbor to this man and not a fellow Jew would have been hard for the lawyer.

The application is that everyone is capable of being our neighbor-and we are responsible for being a neighbor to everyone.

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30. The Parable of the Friend Seeking Bread

Passage: Luke 11:5-8
Audience: The disciples
Context: One of the disciples asked Jesus to teach them how to pray. After teaching them the Lord's Prayer, He gives them this parable.
Key Verse: 'I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need' (Luke 11:8).

Luke 11:5-8 - 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

Jesus wants His followers to have the courage to make bold requests and pray until God moves. To illustrate this, He gives a parable about a man whose friend shows up in the middle of the night, but he doesn't have any food to offer him. So, this man goes to another friend and wakes him up to borrow some bread. It's incredibly inconvenient to help, but the third friend ends up responding because of the tenacity of the request.

Jesus isn't comparing God and the sleeping friend. He's actually contrasting them. If a friend is moved enough by your audacity to act on your behalf, how much more is God who loves you?

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31. The Parable of the Place of Honor

Passage: Luke 14:7-11
Audience: Guests at a Pharisee's dinner party
Context: Jesus is watching these guests choosing the best seats
Key Verse: 'For all those who exalt themselves will be humbled, and those who humble themselves will be exalted' (Luke 14:11).

Luke 14:7-11 - 7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them. 8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

It's almost comical how pointed this parable is. Jesus was invited to dine at the home of a Pharisee, and He was watching guests arrive and jockey for the best positions. He responds with a parable that would have been taken as a very specific criticism.

He tells them that at a wedding party you should never choose the place of honor. That way if someone more distinguished arrives, the host won't have to ask you to move and humiliate you. Instead, take the lowest place. That way, when you're asked to move up, you will be honored.

The more significant application had to do with the Pharisees' perceived prominence in God's kingdom. Jesus often warned that a great reversal was coming where the first would be last. He was encouraging them to prepare for that day.

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32. The Parable of the Great Banquet

Passage: Luke 14:16-24
Audience: Guests at a Pharisee's dinner party
Context: In response to the Parable of the Place of Honor, someone responded, 'Blessed is the one who will eat at the feast in the kingdom of God.'
Key Verse: 'I tell you, not one of those who were invited will get a taste of my banquet' (Luke 14:24).

Luke 14:16-24 - 16 Then said he unto him, A certain man made a great supper, and bade many: 17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come. 21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, That none of those men which were bidden shall taste of my supper.

After sharing the Parable of the Place of Honor, a man responds with a toast to those who are blessed enough to eat at the feast of the kingdom of God. It's almost as if he completely missed the point of Christ's words. So Jesus tells a more challenging parable.

A man was putting on a banquet and invited many guests. When he sent his servants to collect the people who promised to attend, they offered excuses for why they couldn't come. When the master heard that the guests had blown off his event, he sent his servant out to invite those on the bottom of society's ladder: the poor, lame, blind, etc. He then sent the servant out to invite travelers to come to the party.

Jesus was trying to tell them that He was here to collect them for God's celebration, but they were refusing Him. In their stead, He was going to fill the kingdom with people the Pharisees didn't think belonged.

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33. Parables about Counting the Cost

Passage: Luke 14:28-33
Audience: A large crowd
Context: People speaking to the crowds who were following Him
Key Verse: 'Suppose one of you wants to build a tower. Won't you first sit down and estimate the cost to see if you have enough money to complete it?' (Luke 14:28)

Luke 14:28-33 - 28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Jesus never seemed interested in attracting a crowd for its own sake. He knew that people were drawn to Him because of His miracles and celebrity. He always challenged their motives. Here Luke tells us that Jesus randomly turns to the crowd that's following after Him and starts talking about the cost of discipleship.

He tells them, 'Imagine wanting to build a tower. Wouldn't you count the cost before you started so that you don't have to abandon the project halfway through? Or consider a king about to go to war. Doesn't he ponder the size of his army, and if he knows he can't win, doesn't he look to strike a deal?'

He's telling them to seriously consider the cost associated with following Him.

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34. The Parable of the Lost Sheep

Passage: Luke 15:3-7
Audience: A large crowd (including tax collectors, sinners, Pharisees, and teachers of the law)
Context: As Jesus speaks to the crowd, the Pharisees begin grumbling about the low moral quality of the people Jesus associated with
Key Verse: 'I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent' (Luke 15:7)

Luke 15:3-7 - 3 And he spake this parable unto them, saying, 4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

When Jesus overhears Pharisees disparaging Him for associating with sinners, He begins instructing them about God's passion for the lost. In God's economy, a shepherd leaves his flock to find a single lost sheep-and upon finding it, he rejoices.

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35. The Parable of the Lost Coin

Passage: Luke 15:8-10
Audience: A large crowd (including tax collectors, sinners, Pharisees, and teachers of the law)
Context: As Jesus speaks to the crowd, the Pharisees begin grumbling about the low moral quality of the people Jesus associated with.
Key Verse: 'In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents' (Luke 15:10).

Luke 15:8-10 - 8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

After the Parable of the Lost Sheep, Jesus offers another parable intended to communicate the same truth. God is like a woman who loses one of her 10 silver coins, and she overturns the house until she finds it. Once she does, she calls all her friends to celebrate the recovery of this coin.

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36. The Parable of the Prodigal Son

Passage: Luke 15:11-32
Audience: A large crowd (including tax collectors, sinners, Pharisees, and teachers of the law)
Context: As Jesus speaks to the crowd, the Pharisees begin grumbling about the low moral quality of the people Jesus associated with.
Key Verse: ''My son,' the father said, 'you are always with me, and everything I have is yours'' (Luke 15:31).

Luke 15:11-32 - 11 And he said, A certain man had two sons: 12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. 26 And he called one of the servants, and asked what these things meant. 27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry, and would not go in: therefore came his father out, and intreated him. 29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31 And he said unto him, Son, thou art ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

Jesus rounds out the trifecta of parables about lost things with a story of a wayward son. While this parable is famously known as the story of the prodigal son, it's really a parable about the older brother.

In this parable, a son asks his dad to give him his inheritance early. The father does, and the son leaves home. It doesn't take too long before his entire portion of the estate is squandered, and at that point, the country is hit with a famine. The son ends up tending to pigs and finds himself longing to eat what the pigs have.

He decides to go home, and as he nears the home of his youth, his father runs out to meet him. He apologizes to his father, and his father-so happy to have him home-lavishes attention on him and decides to throw a big party for his return.

At the end of the story, we find out that the older brother resents the attention his little brother is receiving. After all, he stayed home and worked faithfully. Meanwhile, his brother left, squandered all he had, and got to return home for a party in his honor. The father assures him, 'all that I have is yours. But your brother was lost and now he's found.'

This parable not only reiterates God's tender love for the lost, but it's also a rebuke for the Pharisees who resent the sinners and tax collectors gathering around Jesus.

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37. The Parable of the Shrewd Manager

Passage: Luke 16:1-9
Audience: A large crowd (including tax collectors, sinners, Pharisees, and teachers of the law)
Context: Jesus continues to teach.
Key Verse: 'I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings' (Luke 16:9).

Luke 16:1-9 - 1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

Of all Jesus's parables, this is one of the most confusing. Most parables make it easy to discern who the characters are intended to represent, but in this one, all of the characters seem to be a little unethical and dishonest. The point of this parable isn't that we should emulate one of the characters, but rather, understand the principle.

A rich man finds out his manager has been wasting his resources, so he fires him. Not wanting to beg or work a manual labor position, the manager cooks up a scheme to save himself. He calls up all the people that owe the manager, and he cuts their bills in half. This way the master can get paid, and the people will owe him. He intends to leverage what he's saved those debtors into a future job offer.

Jesus's point is that unscrupulous people are often more shrewd with their resources than godly people. But where the shrewd manager was able to use money to secure a future for himself, we can use money to 'lay up treasures in heaven' (Matthew 6:20). We need to use our resources in a way that considers our long-term goals.

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38. The Parable of the Rich Man and Lazarus

Passage: Luke 16:19-31
Audience: A large crowd (including tax collectors, sinners, Pharisees, and teachers of the law)
Context: The Pharisees scoffed at Jesus because of their love of money.
Key Verse: 'He said to him, 'If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead'' (Luke 16:31).

Luke 16:19-31 - 19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

Like most parables, the story of the rich man and Lazarus has one central point. It's easy to get bogged down in the details and try to make this parable provide information about the afterlife that Jesus probably never intended.

This is another story about the great reversal at the end of the age. It concerns an extremely wealthy man who passes by a poor beggar named Lazarus every day. When they both die, the rich man finds himself in torment in Hades while Lazarus is in paradise with the Jewish patriarch, Abraham.

The rich man begs Abraham to send Lazarus back, so he can warn his brothers that they need to change their ways. Abraham says, no. They had all of the instruction in the law about justice and how to treat the poor. If they chose to ignore that, they'd also ignore someone who rose from the dead.

Jesus's point is clear. We are responsible for acting on the truth that we know.

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39. The Parable of the Persistent Widow

Passage: Luke 18:2-8
Audience: The disciples
Context: Teaching about persistent prayer
Key Verse: 'And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off?' (Luke 18:7)

Luke 18:2-8 - 2 Saying, There was in a city a judge, which feared not God, neither regarded man: 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

To teach the disciples about praying without giving up, Jesus told a story about a widow who had a case before a crooked judge. Without the ability to pay him off, all she could do was pester him for justice. Over time, she wore the judge down, and he ruled in her favor.

While Jesus is encouraging us to model our prayer life after this widow, He is not saying that the crooked judge is like God. In fact, His point is that if even a bad judge can be worn down over time, how much more the Creator of the universe who wants to give you every good thing?

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40. The Parable of the Pharisee and the Tax Collector

Passage: Luke 18:10-14
Audience: A large crowd
Context: 'To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable' (Luke 18:9):
Key Verse: 'For all those who exalt themselves will be humbled, and those who humble themselves will be exalted' (Luke 18:14b).

Luke 18:10-14 - 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Self-righteousness is one trait that Jesus didn't seem to suffer gladly. He used the Parable of the Pharisee and the Tax Collector as a way to communicate the dangers of thinking too highly of yourself.

A tax collector and a Pharisee went up to pray, and the Pharisee spent most of his time congratulating himself for how righteous he was-even going so far as to thank God that he wasn't a sinner like the tax-gatherer. But the tax collector beat his breast and asked God to have mercy on him.

According to Jesus, it was the tax collector who went home justified.


Are there any parables in the Gospel of John?

While the Gospel of John includes allegories like the good shepherd (John 10:1-5) and the childbearing woman (John 16:21), it's surprisingly lacking in parables. But this is likely because John's whole purpose was to prove that Jesus was the Messiah and Son of God and encourage people to believe (John 20:30-31). This goal caused him to focus more on the miraculous nature of Jesus's ministry and the theological implications of His incarnation.

A teacher with authority

Luke tells us that people were astonished at Jesus's teaching because He taught like someone with authority. This is particularly impressive when you consider the fact that Jesus's teachings and stories were so simple. We often have the mistaken view that the more intelligent and complex an idea sounds, the more impressive it is. Jesus didn't see it that way.

The parables of Jesus made the wisdom of God accessible. His teaching wasn't pretentious or unnecessarily complicated. And because of that, Jesus made the kingdom of God attainable for everyone.