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The Gospel Observer "Go therefore
and make disciples of all the nations...teaching them to observe
all that I commanded you; and lo, I am with you always, even to
the end of the age" (Matthew 28:19-20, NASB). --------------------
August 12, 2018 --------------------
Contents:
1) What is a Parable? (Bill Crews)
2) Is All Evil Sin? (Tom Edwards)
3) News & Notes --------------------
-1-
What is a Parable?
Bill Crews
While this is a study of subject matter found in the New
Testament, it is worthy of note that the word “parable”
can be found in English translations of the Old
Testament. In both the King James Version and the American
Standard Version it appears some eighteen times, all from the same
word (MASHAL), which word is also rendered “by-word”
(1), “like” (1) and “proverb” (19 times). In the
New King James Version and the New American Standard Version the
word “parable” appears far fewer times (just 4 or
5). The translators preferred “oracle” or “discourse” instead. MASHAL
is defined in Strong’s Concordance as “a pithy maxim,
usually of a metaphorical nature; hence a simile (as an adage,
poem, discourse).” In Wilson’s Old Testament Word Studies it
is defined as “a comparison, similitude, parable; a sentiment,
maxim; a proverb, by-word, satire.”
We also find some Old Testament passages that have to do with the
parables of Christ in the New Testament. Psalm 78:2 (attributed to
Asaph) says, “I will open my mouth in a parable; I will utter
dark sayings of old.” In Matthew 13:34-35 this passage is
referred to as a prophecy which Jesus fulfilled by speaking in
parables. It reads: “All these things Jesus spoke to the
multitude in parables; and without a parable He did not speak to
them, that it might be fulfilled which was spoken by the prophet
saying: ‘I will open My mouth in parables; I will utter things
which have been kept secret from the foundation of the world.’”
Isaiah 6:9-10 apparently has a dual application — to the
Israelites in Isaiah’s day and to the Jews who heard the parables
of Jesus. See Matthew 13:14-15 where this Isaiah passage is quoted
and which appears between the parable of the sower (vv. 1-9) and
the explanation of that parable (vv. 18-23).
The word “parable” in the New Testament, except for
John 10:6 (PAROIMIA in the original, meaning an “adage” or
“dark saying,” rendered “parable” only in the KJV
and the ASV), is always from the Greek word PARABOLE, a
word which the translators chose, not to translate, but to
transliterate (transpose the Greek letters into English
letters) and anglicize (give it an English-sounding
ending). You already knew that this is how they came up with “baptize”
and “baptism” rather than translating the Greek words
for “immerse” and “immersion.” The word “parable”
appears sixteen times in Matthew, twelve times in Mark,
seventeen times in Luke, and once in John in some translations (as
noted previously). We will be examining some of the parables
spoken by Jesus in the first three books of the New Testament. In
some instances they are specifically referred to as parables; in
others they are not, even though it is obvious that they are.
What is a “Parable”?
Vine’s Expository Dictionary of N.T. Words (Vol.
III, p. 158) says, “PARABOLE — literally denotes a
placing beside (akin to paraballo, to throw or lay beside,
to compare). It signifies a placing of one thing beside another
with a view to comparison. It is generally of a somewhat lengthy
utterance or narrative drawn from nature or human circumstances,
the object of which is to set forth a spiritual lesson … sometimes
it is used of a short saying or proverb.” Vine’s also
warns of two dangers: “that of ignoring the important features,
and that of trying to make all the details mean something.”
Generally, a parable was designed to teach one central truth, and
was called for by the circumstances present and the attitude of
the listeners for whom it was intended. J. H. Thayer’s A
Greek-English Lexicon of the N. T., p. 479, says of PARABOLE:
“1. a placing of one thing by the side of another, juxtaposition,
as of ships in battle … 2. metaphorically, a comparing,
comparison of one thing with another, likeness, similitude …
specifically, a narrative, fictitious but agreeable to the laws
and usages of human life, by which either the duties of men or
things of God, particularly the nature and history of God’s
kingdom are figuratively portrayed … 3. a pithy and instructive
saying, involving some likeness or comparison and having
perceptive or admonitory force; an aphorism, a maxim…”
A parable, unlike a fable (which attributes human characteristics
and actions to animals, plants and inanimate things) is a story or
statement involving people and things and actions that were true
to life and familiar to those who were listening. Its purpose was
to bring out, illustrate and emphasize a spiritual lesson or
lessons. At times Jesus explained the meaning. At times He did so
when asked by His disciples. But usually He simply told the
parable, allowing the listeners to ponder the meaning. A common
and abbreviated way of putting it: “A parable is an earthly story
with a heavenly meaning.” A definition not quite broad enough.
All of the New Testament parables were spoken by Jesus and appear
in Matthew, Mark and Luke. There are none in John, Acts or the
epistles (although the latter do contain rhetorical allegories and
similes). The Revelation is filled with metaphorical language
(signs and symbols), but contains no parables. Mark contains only
one parable (the Seed Growing in Secret, 4:26) not found in
Matthew or Luke; the others, the Sower, the Mustard Seed and the
Wicked Husbandmen, are also in Matthew and Luke. Matthew and Luke
contain two in common, the Leaven (Matt. 13:33 and Lk. 13:20-21)
and the Lost Sheep (Matt. 18:12ff and Lk. 15:3ff; not necessarily
spoken on the same occasion). Ten parables are peculiar to
Matthew: the Tares, the Hidden Treasure, the Pearl of Great Price,
the Draw Net, the Unmerciful Servant, the Laborers in the
Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten
Virgins and the Talents. Seventeen parables are peculiar to Luke:
the Two Debtors, the Good Samaritan, the Friend at Midnight, the
Rich Fool, the Watchful Servants, the Barren Fig Tree, the Chief
Seats, the Great Supper, the Rash Builder, the Rash King, the Lost
Coin, the Lost Son(s), the Unrighteous Steward, the Unprofitable
Servant, the Unrighteous Judge, the Pharisee and the Publican and
the Pounds.
The parables of Christ are striking and designed to make a deep
impression, thus making it easier to remember the lessons they
were designed to teach. They are drawn from such categories as
building or construction, farming, tending animals, cooking and
housekeeping, finding treasures, fishing, stewardship, weddings,
marriage and other feasts, masters and slaves, employers and
employees, worshiping God in prayer, persistence in prayer,
inheritances, relation of the old covenant to the new and other
matters. The lessons they teach have to do with individual
responsibilities, duties toward others, the mercy of God,
forgiving and being forgiven, the concern of God for the lost, the
worth of citizenship in the Lord’s kingdom, the results of
preaching the gospel, the nature of the Lord’s kingdom and being
prepared for the coming judgment. Many are introduced with the
words: “the kingdom of heaven (or God) is like …”
The kingdom would be open to Gentiles as well as Jews. As the end
of His ministry drew near and the time for His crucifixion came
closer, the parables became more pointed in their depiction of the
unbelieving Jewish leaders.
In the next article we will consider the Lord’s reasons for
teaching in parables and some things that will aid in
understanding their lessons
— Via Roanridge Reader, August 5, 2018, Volume 33, Issue 31, pages
2-3 --------------------
-2-
Is All Evil Sin?
Tom Edwards
All sin is evil, but not all evil is sin. Sometimes "evil" (in the
Bible) is referring to "distress, misery, injury, calamity" (some
of Brown-Driver-Briggs' Hebrew Definitions for "evil" H7451). For
example, God said, "...I am bringing calamity on the house of
Jeroboam, and will cut off from Jeroboam every male person, both
bond and free in Israel, and I will make a clean sweep of the
house of Jeroboam..." (1 Kings 14:10, NASB). The LORD also speaks
of bringing "calamity on Jerusalem and Judah" (2 Kings 21:12,
NASB). The King James Version uses the word "evil" (instead of
"calamity") in these passages. And the fact that it was the Lord
Himself who brought about this "evil" indicates that it could not
have been something sinful. For the Lord has never sinned, nor
ever will. --------------------
-3-
News & Notes
Rex “Rick” Hadley, Jr. (Anita Young’s brother) is in the
hospital with congestive heart failure.
Jim Lively has been diagnosed with Collagenous colitis,
which only about 42 people out of 100,000 have, and recently began
trying some new medication for it. Rick Cuthbertson began his chemo treatments on
Wednesday, but had an adverse reaction toward it.
Doyle Rittenhouse is to be careful while he heals from
recent surgeries that involved the removal of two malignant spots.
I (Tom Edwards) had to go into ER, April 12 for about 5
hours, beginning around 7:40 p.m., due to fluid retention that
required a catheter, following the recent hernia surgery.
Others to also remember in prayer: Danny Hutcheson (had a
massive brain bleed and is paralyzed, except for one arm),
Roger Montgomery (needs a liver transplant), Shirley
Davis (pain in legs and shoulder), Bennie Medlock
(aortic aneurysm), Danny Bartlett (leg muscle problem), Deborah
Medlock, Pat & A.J. Joyner, Rex & Frankie Hadley, Tommy
Lindsey, Rhyan Thomas, Hannah Laughlin, Misty Thornton, Michelle
Rittenhouse, and Mary Vandevander.
1) Hearthe gospel, for that is
how faith comes (Rom. 10:17; John 20:30-31).
2) Believein the deity of Christ
(John 8:24; John 3:18).
3) Repentof sins (Luke 13:5; Acts
17:30).
4) Confess faithin Christ (Rom. 10:9-10;
Acts 8:36-38).
5) Be baptizedin water for the remission
of sins (Mark 16:16; Acts 2:38; 22:16; Rom. 6:3-4;
Gal. 3:26-27; 1 Pet. 3:21).
6) Continue in the faith,living for the Lord; for,
if not, salvation can be lost (Heb. 10:36-39; Rev.
2:10; 2 Pet. 2:20-22).
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