A parable is a tale about a simple, common subject to illustrate a deeper, valuable moral or spiritual lesson, as told by Jesus in the Gospels.
Jesus had the wisdom to simplify the profound spiritual truths he needed to share with humanity in the form of relatable stories that are easy to understand.
The Parable of the Good Samaritan is one of the many parables in the New Testament used to convey the message of Jesus Christ. Sometimes the Gospel authors begin a parable with an analogy, such as “The Kingdom of Heaven is like a landowner who went out at dawn to hire labourers for his vineyard”.
A parable utilizes the full story to produce the spiritual lesson, whereas a proverb, metaphor, simile, or figure of speech centers usually on a word, phrase or sentence. Discover the many parables of Jesus from the books of Matthew, Mark, and Luke.
This week, we would be looking at some of the parables of Jesus from the book of Matthew.
Parables of Jesus from the Book of Matthew
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The Lamp (Matthew 5:14-16)
“You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead, they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” – Matthew 5:14-16
Explanation of the parable
Because of the transformative potential of that knowledge and the indescribable joy it brings into our lives, Jesus desires for each and every one of us to know him. However, the gospel’s power is greater than any one person. It is to act as a light that chases away the shadows from those around us. Just as no lamp is lit solely for its own benefit, no one is saved solely and simply for himself.
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The Speck and the Log (Matthew 7:1–5)
“Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. “ Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.” – Matthew 7:1–5
Explanation of the parable
Jesus taught the mercy principle in both the Makarios chiasm of the Beatitudes and in what is commonly referred to as ‘the Lord’s Prayer.’ “Makarios (fulfilled) are the merciful, for they shall receive mercy” (Matthew 5:7). “Forgive us our debts as we also have forgiven our debtors” (Matthew 6:12).
In both instances, it was stated ‘positively,’ that is, it was phrased in what we ought to do. Here, Jesus gives the same principle ‘negatively.’ He words it in such a way as to tell us what we should not do.
Do not judge. What Jesus means by judge is to take offense at another person’s actions, words, expressions, etc. Do not keep track of the wrongs of another.
Do not judge another person’s behaviour or attitude to see if they are morally wrong and you are morally superior. This attitude is often called judgmentalism. It is the silent and sometimes not-so-silent condemnation of other people and their behaviour. Judging others is the opposite of how Paul describes love in 1 Corinthians 13:5, “[love] does not take into account a wrong suffered.” Regardless of whether or not someone’s behaviour harms you, Jesus says do not judge.
The reason why Christ teaches not to judge is that the inverse of the mercy principle also applies. Do not judge so that you will not be judged. For in the way you judge, you will be judged. As those who show mercy will receive mercy so will those who judge receive judgment in the way they judge others. Jesus continues, and by your standard of measure, it will be measured to you. We will all be measured and judged according to our judgment and standard of measure. If we want a lenient measure of mercy, we should be merciful. If we want a strict measure of judgment, we should be quick to judge others.
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New Cloth on Old Garment – (Matthew 9:16-17)
“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. Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved.” –Matthew 9:16-17
Explanation of the parable
Jesus’s first parable is, no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. The cloth was an expensive commodity in the ancient world. Clothing and garments were labor-intensive and time-consuming to make. It was a far more efficient use of time and resources to repair an old garment that had a tear than it was to buy or make a new one.
But in the process of patching tears in an old garment, one had to make sure they were using the proper patch of material. Because cloth shrinks over time, especially after the first few times it gets washed, the garment-mender needed to use a patch of cloth that had already been shrunken to patch up a tear. If he or she used a new patch of cloth that was unshrunk, then the patch would shrink after being washed and pulled away from the seams of the garment and a worse tear would result.
Jesus means by this parable that He, His teachings, and His kingdom are like a patch of unshrunk cloth. The traditions (like fasting) that the Pharisees have built up around the law are like an old garment that is tearing apart. Jesus did not come to repair this old garment. He is not interested in joining the old system of righteousness based on external rule-following that is riddled with tears of hypocrisy. He came to provide inner and external harmony between God and man.
Jesus did not come to mend here and there, He came to make all things new (Revelation 21:5). Taking His teaching as a patch to the old system would only make its tears worse. These old ways do not adequately reflect living the goodness of Christ. Therefore, they need to be replaced. Jesus said He came to fulfill the Law and the Prophets (Matthew 5:17).
A new approach is required for that to take place. If one is to accept Jesus’s teachings, and rule in His kingdom, he must set aside his old garments of righteousness measured by religious practice, and put on the new robes of Christ’s righteousness measured by loving others (Matthew 7:12; 22:11-14; Revelation 3:5). It will not work to use some of Jesus’s teachings to patch up a person’s righteousness. He must embrace the whole of who Christ is and what He commands.
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The Divided Kingdom – (Matthew 12:24-30)
But when the Pharisees heard this, they said, “It is only by Beelzebul, the prince of demons, that this fellow drives out demons.” Jesus knew their thoughts and said to them, “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? And if I drive out demons by Beelzebul, by whom do your people drive them out? So then, they will be your judges. But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you. “Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can plunder his house. “Whoever is not with me is against me, and whoever does not gather with me scatters. – Matthew 12:24-30
Explanation of the parable
The Pharisees refused to entertain even the possibility that Jesus could be the long-promised Messiah (Matthew 12:22–23). Despite all His healings and miracles, Jesus simply did not meet their expectations for what the Savior of Israel should be like. Worse, He often contradicted their traditions and authority (Matthew 12:1–8). Still, they needed some explanation for Jesus’ undeniable power. Christ’s ministry included demonstrating the ability to cast out demons with a simple command.
Rather than follow the evidence to a logical conclusion, Jesus’ bitter critics choose a more drastic, stubborn opinion. The Pharisees declare to those nearby that Jesus’ ability to order demons away came from Beelzebul, the prince of demons himself. Beelzebul, which means “master of the house,” was another name for Satan or the devil. In short, the Pharisees were accusing Jesus of sorcery, the practice of accessing the power of evil spirits for specific purposes. Under the law of Moses, the penalty for sorcery was death (Exodus 22:18).
This isn’t the first time the Pharisees had accused Jesus of casting out demons by the power of Satan. They are quoted as saying the same thing in Matthew 9:34 after hearing the crowd express amazement at Jesus’ power over demons. The Pharisees are still conspiring to destroy Jesus (Matthew 12:14), and this accusation fit right into their plan. First, it discredited Jesus’ power as not coming from God. Second, it allowed for the accusation of a crime that came with the death penalty.
Readers are meant to understand just how obstinate these critical Pharisees have become. This is a prime example of a concept often seen in the Bible: that some people will never believe, no matter what. The Pharisees know more than enough, and they have seen more than enough, but they deliberately refuse to accept the truth (John 5:39–40).
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The Sower – (Matthew 13:3-9)
Then he told them many things in parables, saying: “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants. Still, other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown. Whoever has ears, let them hear.” – Matthew 13:3-9
Explanation of the parable – Matthew 13:10-19
The disciples came to him and asked, “Why do you speak to the people in parables?” He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. 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. This is why I speak to them in parables:
“Though seeing, they do not see; though hearing, they do not hear or understand. In them is fulfilled the prophecy of Isaiah:
“‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise, they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’
Jesus said to his disciples: Blessed are your eyes because they see, and your ears because they hear. For truly I tell you, many prophets and righteous people longed to see what you see but did not see it. The parable of the sower means that when anyone hears the message and does not understand it, the evil one comes and snatches away what was sown in their heart.
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The Weeds Among the Wheat – (Matthew 13:24-30)
Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared. “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ “‘An enemy did this,’ he replied. “The servants asked him, ‘Do you want us to go and pull them up?’ “‘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 13:24-30
Explanation of the parable
To understand these parables, it’s important to remember that Israel had been waiting hundreds of years for the arrival of the promised Messiah. There was an expectation that this Promised One would establish His kingdom. Israel’s leaders and most of her people have not received Jesus as the Messiah, in part, because He is not bringing the kingdom immediately, as they assumed He would. At this point, Jesus has not seemed interested in judging the unfaithful, overthrowing the Romans, or establishing a new political kingdom of Israel. Jesus’ parables are meant to explain God’s actual intentions and give context to His preaching about the kingdom of heaven.
Jesus begins by once again picturing a farmer planting a field of grain. Jesus’ listeners likely included many people who worked in agriculture and had participated in planting or tending or harvesting fields. His audience would have quickly understood the exact scenario Jesus describes.
The kingdom of heaven is being compared to the situation Jesus will describe, not the sower specifically. The important point of the story is that the man sowed a good seed into the field. The following verses show that this parable, unlike the previous one (Mathew 13:1–9), is not about the quality of the soil or the people that soil represents. The elements are the same, but they are being used for a different lesson, with different symbolism. Now it is the seed that represents people. The sower used only good wheat seeds on this field and nothing else.
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The Mustard Seed – (Matthew 13:31-32)
Jesus told his disciples that the kingdom of God is like a mustard seed, which a man takes and plants in his field, and grows into a tree with branches so that birds can perch on its branches. He also said: “Though it is the smallest of all seeds, yet when it grows, it becomes the largest of garden plants”. – Matthew 13:31-32
Explanation of the parable
Jesus again begins a parable by saying “the kingdom of heaven is like…” These teachings must be understood within the context of Jesus’ life and ministry. Some in Israel rejected Jesus because they expected the Messiah to bring the kingdom of heaven to earth immediately, with great power and judgment. They wanted to see Him overthrow the unfaithful and Israel’s enemies and restore Israel to power and glory and prosperity. Jesus uses these short stories to explain how God intends to implement the kingdom of heaven and to fulfill the prophecies of the Old Testament.
Here, Jesus depicts the tiny seed of the mustard plant planted by a man in his field. The mustard seed was commonly used at this time as an example of smallness (Matthew 13:32). Why would Jesus compare the glorious coming kingdom of God to such a tiny thing? That would not fit with what Israel expected from the kingdom, but the meaning of the parable is profound.
- The Leaven – (Matthew 13:33-34)
He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds[a] of flour until it worked all through the dough.” Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable. – Matthew 13:33-34
Explanation of the parable
This parable is not so much a story as a snapshot of an ordinary event from everyday life. Most people would have seen a woman making bread. That process included adding leaven, usually yeast, to flour. Leaven is a fermenting agent that causes dough to rise over time. Jesus’ point with this parable is closely related to the previous parable of the mustard seed (Matthew 13:31–32). Something seemingly tiny and obscure spreads, and grows, until it is something relatively enormous.
In this metaphor, a small amount of leaven is mixed into or “hidden” inside three measures of flour. This would have been about 50 pounds, or 23 kilograms. This would create enough bread to feed about 100 people. Jesus compares the kingdom of heaven to the leaven, the agent that causes the flour to grow into abundant bread.
Again, Jesus’ description of the kingdom of heaven as a small thing that grows over time would not have fit the expectations most Israelites’ held for the promised kingdom. Jesus is showing that the kingdom will begin in the hearts of His followers and only eventually grow to become the glorious kingdom the people were hoping for.
Alternatively, some read this parable differently, understanding the leaven or yeast to represent evil. Leaven is often used in that way in stories or analogies throughout the Old and New Testaments, though not always. If that was Jesus’ intent, then the leaven in this parable would be like the weeds in the parable about the wheat. The leaven would represent the existence of evil alongside those who would come to trust in Jesus as King and Savior. Those evil ones, however, are doomed to be eradicated by Jesus at the judgment before He establishes His political kingdom on earth (Matthew 24:41–43). Preventing this interpretation, however, is the fact that Christ does not refer to leaven infiltrating the kingdom. Rather, in this parable, leaven is the kingdom.
by the grace of God, we will be considering other parables in the book of Matthew next week.
God bless you.