Verklaring van de evangelische parabolen

§. X. Both these words correspond to the Hebrew word (a) Mashal proverb or parable original: "משל", which was also used by the Jews in this sense. It is translated by the Septuagint the ancient Greek translation of the Old Testament as paroimia proverb original: "παροιμία" in Psalm 78:2. However, it is certain that this word Mashal had a much broader and more extensive meaning among the Hebrews. It signified all kinds of ingenious and sharp-witted sayings that possessed a weighty and dignified sense. For this reason, it is used interchangeably with the words Chidah riddle original: "חידה" and Melitzah figurative speech original: "מליצה", meaning an obscure speech or a riddle that requires an explanation. Mashal Proverbs 1:6

§. XI. It is a well-known fact from the Old Testament that this type of instruction through parables, Parables used in the East. whether short or long, was commonly practiced (b) in the East. This was especially true among the Jews during the time of Jesus Christ, who himself made use of them in his discourses to the people. This has long been clearly demonstrated, particularly by Carpzovius in the preface to the books of Raimundus called the Pugio Fidei Dagger of Faith. The teachers found in them an opportunity and abundant material to show the sharpness of their intellect. For the students, who were still unskilled, this instruction was no less pleasant than it was useful. Nothing is usually understood more clearly, nor has greater power of persuasion, nor is more deeply impressed upon our minds, than that which is illuminated by examples drawn from common matters and occurrences.

§. XII. Two types of such parables were used in the East. In two ways. The first is when comparisons are drawn from common matters that are or can be plain truth in the world. Examples of these are the parables (a) On the word Mashal, see also the notes in our Introduction, sections 8 and 10.
(b) In the East, and specifically among the Jews. See our Introduction, section 3. Compare also Johann Georg Neumann in the previously cited dissertation, section 12, who shows that and how such use was common among the Egyptians and the Arabs (section 13), and the Syrians and Palestinians (section 14). The Greeks and other nations also adopted it. See Petrus Texelius in Phoenix Visus et Auditus The Phoenix Seen and Heard, book 2, chapter 2, and the ancient writers cited by him. Add to this a testimony from Maximus Tyrius in the beginning of Sermon 21. Speaking of a form of government established by Socrates, he says that Socrates chose to form a citizenship for some who were less intelligent, as if in a dream rather than in deed and truth. Yet this was the custom of that ancient wisdom, resembling the sacred oracles. original Greek: "Ἀλλὰ γὰρ τῆς παλαιᾶς φιλοσοφίας ὁ τρόπος ὗτος ἦν, ἰδιώτας τοῖς χρησμοῖς" For this was the manner of ancient philosophy, to speak to the unlearned through oracles. These oracles also usually spoke in veiled, figurative ways through symbols and parables.

of Jesus Christ: the Sower, the Merchant, the Master of the House, and so on. Similarly, there is the parable of the prophet Nathan in 2 Samuel 12:7. However, other parables involve fictional cases that have never actually happened in the world. An example of this is (a) Judges 9:8, 9. The fables of Aesop, Lokman, and Phaedrus are of this nature.

§. XIII. (b) Jesus Christ consistently followed this manner of teaching through parables. Why Jesus Christ taught through parables. For this, he had reasons in part common to all other teachers, and in part specific reasons. This was because that method of teaching was esteemed and customary at the time. It was also useful and powerful for instructing and persuading the listeners. However, the specific reasons he had for this are mentioned by himself. I. Because it was foretold in the Prophets that he would use such a teaching method, in which he would show his high wisdom. Matthew 13:35, compared with Psalm 78:2. II. Because this teaching method best agreed with the purpose of God. This purpose was to carry out a hidden judgment of God upon certain degenerate Jews. These people had made themselves unworthy of the enlightenment of God’s Spirit for salvation through the hardening and pride of their hearts, their boast in their own wisdom and merits, and their perverse reasoning. Through these parables, hearing as much as was enough for their conviction, they would nevertheless not understand or penetrate to the pit and the kernel of the spiritual wisdom of the Lord Jesus. We would not dare to bring forth this reason without hesitation, had the Lord Jesus himself not preceded us in this with clear words in Matthew 13:11, 12. For a parable, although it is heard with pleasure and joy, is nevertheless not understood except by those who search out the hidden meaning with proper attention. Since few are willing to do this, and no one can do it properly unless they are enlightened by the Holy Spirit, it ultimately follows that the parables, according to God’s counsel, serve only for the working out of the salvation of the Elect.

§. XIV.

(a) Judges 9:8, 9, in the parable of Jotham, that the trees once went forth to anoint a king over them, etc.
(b) Regarding why the Lord Jesus Christ often chose to speak through parables, see also our Introduction, section 5. See also our work itself on Luke 15, section 22. Add to this Alting, on John 15:1, Works, Volume 4, at the end, page 27, column 2. On why the Lord Jesus Christ spoke much through parables, a method of teaching from which the Apostles nevertheless abstained, see Josua Placaeus, Works, Volume 1, Disputation 1, section 25.