THE PARABLES OF JESUS

Parable of the Tares

 The Parable of the Tares, (also known as the Parable of the Weeds, Parable of the Wheat and Tares, Parable of the Wheat and Weeds, or the Parable of the Weeds in the Grain), is one of the parables of Jesus, which appears in only one of the Canonical gospels of the New Testament.
In Matthew 13:24-30 during the final judgment, the angels will separate the "sons of the evil one" (the "tares" or weeds) from the "sons of the kingdom" (the wheat).

Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way.
But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
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?
He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
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. Matthew 13:24-30  - K J V

I. The Sower: In Matthew 13:37, Jesus explicitly states that He is the sower: "He answered and said unto them, He that soweth the good seed is the Son of man."

Sower=the Son of Man, Jesus Christ

II. His Field: In verse 38, Jesus, very clearly, says, "The field is the world." The word "world" in this verse is translated from the Greek word kosmos. Kosmos literally means the orderly arrangement. It is used in several ways, such as: the universe; the earth; the world system; the whole human race; or a subset of the human race, such as Gentiles only, believers only, or non-believers only. From the context of this parable, it is probably best to take kosmos to mean either the earth or the world system. Either one makes sense and preferring one over the other does not change the meaning of the parable. This word is also found in verse 35. It is the world in which the secrets have been hid since its founding. This is the world in which we live. Although in the explanation, Jesus refers to the field as "the field," in the parable, He calls it "his field." The significance of this is that, even though evil takes place in it, the world is His; He is in charge of it; it is all going according to His plan.

His field=the kosmos, the earth, the world's system

III. The Good Seed: In verse 38, Jesus says, "The good seed are the children of the kingdom." In the Parable of the Sower, the seed is the Word of God. In this parable, Jesus has changed the symbolism. Unless Jesus has clearly changed the symbolism, we should assume that it remains the same from parable to parable. In this case, Jesus has changed the meaning of "seed."
The word "children" is from the Greek word huioi, which means "sons." I believe that this is significant because, in the culture in which Jesus spoke this parable, it would have been understood that sons, not just children in general, inherited. These sons—and this includes all true believers of either sex—are those who will hear, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34).

Good seed=sons of the kingdom

IV. The Tares: Again, in verse 38, Jesus explains, "The tares are the children of the wicked one." In this case also, "children" should be "sons." These are the heirs of their father, the wicked one, who is identified in verse 39. They are heirs of the same fire as their father (Revelation 20:10, 15).
I will mention here that "tares" in the King James Version is translated from zizania. A better translation is "darnel" or "cockle." Specifically, Jesus was likely referring to Lolium temulentum, a type of ryegrass (not to be confused with rye) that looks very much like wheat the entire time it is growing until near harvest season. At that time, the seed heads look different. It is also interesting that the seeds of Lolium temulentum contain a poisonous drug that can be fatal.

The tares=the sons of the wicked one, the devil

V. The Enemy: In verse 39, Jesus names the enemy who sowed the tares as the devil. In verse 38, he is also called the wicked one.

The enemy=the wicked one, the devil

VI. The Harvest: Jesus, in verse 39, says, "The harvest is the end of the world." It is important to know that the word "world" in this verse is from a different word than in verse 38. Here, "world" is from aiōnos, which means age. Jesus is speaking of the end of the age in which the Gospel is preached, the children of Jesus and the children of the devil live together, the age in which we now live.

The harvest=the end of this present age

VII. The Reapers: "The reapers are the angels" (Matthew 13:39). These are God's messengers who, in this case, have the task of reaping both the children of the devil and the children of Jesus and then separating them.
Jesus further explains:

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
Matthew 13:40-43

The reapers=the angels

Notice that "all things that offend, and them which do iniquity" are gathered "out of his kingdom." This is further evidence that the kingdom of God or kingdom of heaven is in this world right now in which Christians and the children of the devil live side-by-side. The identity of the kingdom and the fact that it contains both good and evil are crucial to understanding this and other parables. They are, in fact, the major points that Jesus is conveying in this parable.

Parable of the Tares

THE PARABLES OF JESUS

Parable of the Wicked Husbandmen

The Parable of the Wicked Husbandmen is found in three out of the four Canonical gospels (Luke 20:9-19, Mark 12:1-12, and Matthew 21:33-46), and in the non-canonical Gospel of Thomas. It describes a householder planting a vineyard and letting it out to husbandmen, who failed in their duty.
This parable was about chief priests and Pharisees and was given to the people present in the Temple during the final week before the death of Jesus.

He went on to tell the people this parable: “A man planted a vineyard, rented it to some farmers and went away for a long time. ^ At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. ^He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. ^He sent still a third, and they wounded him and threw him out. “Then the owner of the vineyard said, ‘What shall I do? I will send my son, whom I love; perhaps they will respect him.’ “But when the tenants saw him, they talked the matter over. ‘This is the heir,’ they said. ‘Let’s kill him, and the inheritance will be ours.’ So they threw him out of the vineyard and killed him.  “What then will the owner of the vineyard do to them? ^He will come and kill those tenants and give the vineyard to others.” When the people heard this, they said, “May this never be!” Jesus looked directly at them and asked, “Then what is the meaning of that which is written: “‘The stone the builders rejected has become the capstone’? ^Everyone who falls on that stone will be broken to pieces, but he on whom it falls will be crushed.” The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people. (Luke 20:9-19)


The description of the vineyard is from Isaiah. Using a vineyard as a metaphor to describe Israel was a common practice for religious discourse at the time. It could also be God's covenant, or perhaps the world itself. The produce made at the vineyard might be a metaphor for all the good produced by the people, which the authorities are not sharing with God, and trying to keep for themselves.The produce of the vineyard might also be the people themselves, as people are what the government tends.
The owner of the vineyard is God and the son is Jesus. A common interpretation of the servants is that of the Jewish prophets, although they could be all of God's preceding messengers. The meaning of the "others" who will be given the vineyard is debated. Some proposed interpretations have seen them as other Jews, or Christians, or maybe even the Jewish Christians. They are usually seen as the new Christian community.

Parable of the Wicked Husbandmen

THE PARABLES OF JESUS

Parable of the Rich Fool

 The Parable of the Rich Fool appears in only one of the Canonical gospels of the New Testament. According to Luke 12:16-21, the parable reflects the foolishness of attaching too much importance to wealth.

 He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."'

"But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?' So is he who lays up treasure for himself, and is not rich toward God."

 The rich man did not view himself as a servant of God, nor his resources as responsibilities entrusted to him by God. Rather he viewed himself as the one being served, and his resources as toys to play with. This is an attitude of greedy covetousness, which is quite common among the rich, who make it their goal to retire and take it easy, or to do whatever satisfies their passions. But the more we have, the more we will be held responsible for. To be rich toward God is not to be poor in material things, but rather to use what resources God has entrusted to us to the furtherance of His Kingdom.
  
Notice Jesus attributes the good crop not directly to the rich man but to the ground. The rich man did not produce the good crop, the ground did. When people are successful they are quick to congratulate themselves and attribute their success solely to themselves. But they are much more subject to circumstances and "luck" then they may admit.

Parable of the Rich Fool

THE PARABLES OF JESUS

Parable of the great banquet

The Parable of the Great Banquet or the Wedding Feast or the Marriage of the King's Son is found in Matthew 22:1-14 and Luke 14:15-24

Jesus answered and spoke again in parables to them, saying, "The Kingdom of Heaven is like a certain king, who made a marriage feast for his son, and sent out his servants to call those who were invited to the marriage feast, but they would not come. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have prepared my dinner. My cattle and my fatlings are killed, and all things are ready. Come to the marriage feast!"' But they made light of it, and went their ways, one to his own farm, another to his merchandise, and the rest grabbed his servants, and treated them shamefully, and killed them. When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city.
"Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing, and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' For many are called, but few chosen." Matthew 22:1-14

Here the second invitation includes the extension of the original invitation (to Jews) to also include Gentiles. In Luke, the invitation is extended particularly to the "poor, the crippled, the blind and the lame"  evidencing explicit concern for the "poor and the outcasts.
The targets of the parable are the already religious who have no time for God; they are represented by the people who accepted an invitation, but when the food is ready claim they are too busy to turn up.






The wedding banquet was one of the most important and joyous occasions in Jewish life and could last for up to a week. In Matthew 22:1-14, Christ compares heaven to the wedding banquet that a king had prepared for his son. Certainly, a royal wedding would far surpass that of a commoner. The mention of the oxen and fattened cattle having been butchered in verse 4 indicates that this will be a royal feast where the best of everything is available and plentiful. Indeed, Christ’s first public miracle was at a wedding feast in Cana, where He supplied an abundance of the best wine (see John 2:1-11).

To the Pharisees, the sending of the first servants would have spoken of the Old Testament prophets, while the sending of the second set of servants is representative of John the Baptist, the first prophet in over four hundred years, and also Jesus’ disciples, mentioned in the tenth chapter of Matthew. It is also representative of God’s longsuffering nature toward man. The invitation is an invitation to salvation, first offered to the Jews, who, for the most part ignore it, and then to the Gentiles.

Parable of the great banquet

THE PARABLES OF JESUS

 Parable of the Ten Virgins

  The Parable of the Ten Virgins, also known as the parable of the Wise and Foolish Virgins, is one of the well known parables of Jesus. It appears in only one of the Canonical gospels of the New Testament. According to the Gospel of Matthew 25:1-13 the five virgins who are prepared for the bridegroom's arrival are rewarded, while the five who are not prepared are excluded from his marriage feast.

Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, "Behold! The bridegroom is coming! Come out to meet him!" Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, "Give us some of your oil, for our lamps are going out." But the wise answered, saying, "What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves." While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins also came, saying, "Lord, Lord, open to us." But he answered, "Most certainly I tell you, I don't know you." Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming.
Matthew 25:1-13

In the Parable of the Ten Virgins, Jesus tells a story about a party of virgins (perhaps bridesmaids or torchbearers for a procession) given the honor of attending a wedding. Each of the ten virgins is carrying a lamp (or torch) as they await the coming of the bridegroom, which they expect at some time during the night. Five of the virgins are wise and have brought sufficient oil for their lamps. Five are foolish and have not.
The bridegroom is delayed until late into the night; when he arrives the foolish virgins ask the wise ones for oil, but they refuse, saying that there will certainly not (Greek ou mē) be enough for that. While the foolish virgins are away trying to get more oil, the bridegroom arrives. The wise virgins are there to welcome him and the foolish ones arrive too late and are excluded:

 Being ready for Christ’s return ultimately involves one major thing which manifests itself in several areas of our lives. If we would be ready for Christ’s return, we must be born again through saving faith in Jesus Christ…His death, burial and literal resurrection from the dead (John 3:16; 14:6; Romans 10:9-10 ; 1 Corinthians 15:1-4; Ephesians 2:1-10). Saving faith in Jesus Christ will manifest itself in every aspect of our lives. The fruit of the Spirit (Galatians 5:22) will begin to show. A desire for greater holiness and less sin will be apparent. And a consistent looking for His coming will mark our lives. One of the best passages articulating what saving grace and faith look like in a believer’s life is Titus 2:11-14, “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good."


The five virgins who have the extra oil represent the truly born again who are looking with eagerness to the coming of Christ. They have saving faith and have determined that, whatever occurs, be it lengthy time or adverse circumstances, when Jesus returns, they will be looking with eagerness. The five virgins without the oil represent false believers who enjoy the benefits of the Christian community without true love for Christ. They are more concerned about the party than about longing to see the bridegroom. Their hope is that their association with true believers (“give us some of your oil” of verse 8) will bring them into the kingdom at the end. This, of course, is never the case. One person’s faith in Jesus cannot save another. The “Lord, lord” and “I do not know you” of verses 11 and 12 fit very well with Jesus’ condemnation of the false believers of Matthew 7:21-23, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”

 Parable of the Ten Virgins

THE PARABLES OF JESUS

Parable of the Faithful Servant

 

 The Parable of the Faithful Servant (or Parable of the Door Keeper) is a parable of Jesus found in three out of the four Canonical gospels in the New Testament. According to Matthew 24:42-51, Mark 13:34-37, and Luke 12:35-48 (often called the Synoptic Gospels).

 

"Let your waist be dressed and your lamps burning. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. Blessed are those servants, whom the lord will find watching when he comes. Most certainly I tell you, that he will dress himself, and make them recline, and will come and serve them. They will be blessed if he comes in the second or third watch, and finds them so. But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into. Therefore be ready also, for the Son of Man is coming in an hour that you don't expect him." Luke 12:35

Peter said to him, "Lord, are you telling this parable to us, or to everybody?"

The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? Blessed is that servant whom his lord will find doing so when he comes. Truly I tell you, that he will set him over all that he has. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken, then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes, but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked. Luke 12:35-48

In Matthew, the parable opens with the injunction 

"Therefore keep watch, because you do not know on what day your Lord will come". In other words, "the disciple must remain prepared for his Lord's coming, remaining alert and awake at his post." Even though there may be general signs of Jesus' Second Coming, the exact time is unknown.

 Parable of the Faithful Servant

THE PARABLES OF JESUS

 The Parable of The Pharisee and the Publican

 This Parable appears in only one of the Canonical gospels of the New Testament. In Luke 18:9-14, a Pharisee, obsessed by his own virtue, is contrasted with a tax collector who humbly asks God for mercy.

The parable is as follows:
He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. I fast twice a week. I give tithes of all that I get.' But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." (Luke 18:9-14)

 During the first century, Pharisees were well known for their strict adherence to the Law of Moses. The Pharisee in this parable went beyond his fellows, fasting more often than was required, and giving a tithe on all he receives, even in cases where the religious rules did not require it. Confident in his religiousity, the Pharisee asks God for nothing, and thus receives nothing
On the other hand, publicans were despised Jews who collaborated with the Roman Empire. Because they were best known for collecting tolls or taxes they are commonly described as tax collectors.
The parable, however, does not condemn the publican's occupation ( Luke 3:12-13), but describes the publican as one who "recognizes his state of unworthiness before God and confesses his need for reconciliation." Coming to God in humility, the publican receives the mercy and reconciliation he asks for.
This parable demonstrates the need to pray humbly.

The Parable of The Pharisee and the Publican