The Parables of Our Lord. William Arnot
that I deem it a necessary result of the impalpable infinitesimal graduation by which the fully-formed parable glides down into the brief detached metaphorical aphorism, in the words of the Lord Jesus during the period of his ministry.
Certain figurative lessons, differing from the parable on the one hand, and the allegory on the other, may be found scattered up and down both in the Scriptures and in secular literature, whose distinguishing characteristic is, that they are not spoken but enacted, and which I am disposed to regard as more nearly allied than any other to the parables of our Lord.
They seem to constitute a species of simple primitive germinal drama. Some examples occur in the history of the Hebrew monarchy before the period of the captivity. At Elisha’s request, Joash, King of Israel, shot arrows from a bow, in token of the victory which he should obtain over the Syrians. Left without instructions as to the frequency with which the operation should be repeated, the king shot three arrows successively into the ground, and paused. Thereupon the prophet, interpreting the symbol, declared that the subjugation of the Syrians would not be complete (2 Kings xiii.) Another specimen may be observed, shining through the history in the reign of Jehoshaphat, when a prophet named Chenaanah made a pair of iron horns, and flattered the King of Israel by the symbol that he would push the Syrians till he should consume them (2 Chron. xvii. 10). About the time of the captivity, and in the hands of Ezekiel, this species of parable appears with great distinctness of outline, and considerable fulness of detail. When a frivolous people would not take warning of their danger, the prophet, godly and grave, took a broad flat tile, and sketched on it the outline of a besieged city, and lay on his left side, silently contemplating the symbol of his country’s fate (chap. iv.) The strange act of the revered man attracted many eyes, and stirred new questionings in many hearts. Equally graphic is the representation of Israel’s captivity, in the dramatic parable recorded in chap. xii., where the prophet personally enacts the melancholy process of packing his goods, and escaping as an exile.
From the subsequent history, we learn that this significant act arrested attention; the people gazed in wonder on the sign, and anxiously inquired into its meaning.
It is eminently worthy of notice that the lavish and bold imagery of Ezekiel effectually served the immediate purpose for which it was employed; it attracted the people’s regard, explained the prophecy to their understandings, and fixed the lessons in their memories. It is true, indeed, that they did not repent; but this only shows that parables, even when dictated by the Spirit, have not inherent power to convert; even God’s word may, through the hearer’s sin, remain a dead letter in his hand. It emerges incidentally in the history that the preaching of Ezekiel was eminently popular; crowds came out to hear and see.
The ultimate spiritual success lies in other hands; but in as far as the instrument is concerned, it is proved, from the experience of this ancient prophet, that the mastery of analogies draws the people round the preacher’s feet, and brings his lessons into contact with their minds and hearts.
In modern times, much argument is employed to prove that the drama may be pure in itself, and effectual as a moral educator—argument which, however excellent it may be in theory, has hitherto proved impotent in fact. But from the beginning it was not so; Ezekiel was a dramatist; he acted his prophecies and his preachings on a stage. The warnings were in this form clearly articulated, and forcefully driven home; if they failed to produce the ultimate result of repentance, the obstacle lay not in the feebleness of the instrument, but in the wilful hardness of the subject whereon the instrument was plied. Dramatic representation in the simplicity of its infancy was a golden vessel of the sanctuary, employed in the service of God; long ago it was carried away into Babylon, and profanely used as a wine cup in the orgies of idols. Whether it shall ever be wrenched from the enemy, purified, and restored to the service of the temple, I know not.
In the general history of the world, the most interesting parable of this class that occurs to my memory is one attributed to a North American Indian in conversation with a Christian missionary. The red man had previously been well instructed in the Scriptures, understood the way of salvation, and enjoyed peace with God. Desiring to explain to his teacher the turning point of his spiritual experience, he had recourse, in accordance, perhaps, with the instincts and habits of his tribe, to the language of dramatic symbols rather than to the language of articulate words. Having gathered a quantity of dry withered tree leaves, he spread them in a thin layer, and in a circular form on the level ground. He then gently laid a living worm in the centre, and set fire to the circumference on every side. The missionary and the Indian then stood still and silent, watching the motions of the imprisoned reptile. It crawled hastily and in alarm towards one side, till it met the advancing girdle of fire, and then crawled back as hastily to the other. After making several ineffectual efforts to escape, the creature retired to the centre, and coiled itself up to await its fate. At this crisis, and just before the flames reached their helpless victim, the Indian stept gravely forward, lifted the worm from its fiery prison, and deposited it in a place of safety. “Thus,” this simple preacher of the cross indicated to the missionary—“Thus helpless and hopeless I lay, while the wrath due to my sin advanced on every side to devour me; and thus sovereignly, mightily, lovingly did Christ deliver my soul from death.”
III.—THE PARABLES OF THE LORD.
Metaphorical language, as we have seen, is deeply rooted in the fundamental analogy which subsists between the several departments of our Creator’s work; and the parable is a species of figure which, for all practical purposes, is sufficiently distinguished from others, although it is scarcely possible to isolate it by a complete logical definition. Nor is it enough to say that those specimens which are found in the record of Christ’s ministry belong to the species; they may be said to constitute a species by themselves. The parables which are known to literature beyond the pale of the evangelic histories are either very diverse in kind, or very few in number. The practical result is, that while we treat the parable as a distinct species of analogical instruction, we must treat the parables spoken by the Lord as a unique and separate class. As the Lord’s people in ancient times dwelt alone, and were not reckoned among the nations, the Lord’s parabolic teaching stands apart by itself, and cannot with propriety be associated with other specimens of metaphorical teaching. Logically as well as spiritually it is true, that “never man spake like this man.”
But, when setting aside all other forms of comparison, we confine our regard to the parable, and, setting aside other specimens, we confine our regard to the parables spoken by the Lord, other questions arise concerning the internal and reciprocal relations of these peculiar compositions; should they be read and considered as so many independent units miscellaneously scattered over the evangelic record, or should they be classified according to the place which belongs to them in a system of dogmatics? or can any method of treatment be suggested different from both of these extremes, and better than either?
It is doubtless competent to any inquirer to frame the doctrines which the parables illustrate into a logical scheme, and in his exposition to transpose the historical order, so that the sequence of the subjects shall coincide with his arrangement. This method is lawful in regard to the parables particularly, as it is in regard to the contents of Scripture generally; but, as a method of prosecuting the inquiry, I think it loses more on the side of topical and historical interest than it gains on the side of logical precision. As the Bible generally is in its own natural order, both more engaging and more instructive than a catechism compiled from it, although the compiler may have been both skilful and true; the parables of the Lord, in particular, taken up as they lie in his ministry, are both more interesting and more profitable than a logical digest of the theology which they contain, however faithfully the digest may have been made.
Any one may observe, as he reads our Lord’s parables, that some of them are chiefly occupied with the teaching of doctrine, and others with the reproof of prevailing sins; but when on the basis of these and other subordinate distinctions, you proceed to arrange them into separate classes, you are met and repelled by insurmountable difficulties. When Bauer, for example, has arranged them in three divisions, dogmatic, moral, and historic, he