INTRODUCTION. THE NATURE AND DESIGN OF OUR UR Lord taught much in parables; and many of his most important and solemn lessons are in this form. There is however considerable difference of opinion as to what is a parable, and what is not; and some, who take the stricter view, would confine the parables of our Lord to a comparatively small number. The author of this work has gone on a wider principle, and has considered as parables all those parts of our Lord's teaching in which religious lessons are conveyed under the form of a history, a tale, or a similitude, excluding however those similitudes which are mere figures of speech, or illustrations. It is difficult to draw the line exactly. He has preferred the wider principle, as furnishing a greater variety of spiritual truth, and as giving a more comprehensive view of the figurative teaching of our Lord. The reason for which our Lord made use of this way of teaching seems to have been twofold. First, his hearers were accustomed to figurative speaking, for it was much in use at that time, and in that part of the world. They would therefore be more likely to be attracted by it than by direct instruction. Indeed, in many cases, a truth is more easily understood by people in general when set forth by means of a simple figure. And perhaps in all cases a figure or parable, when once its spiritual meaning and application are perceived, greatly helps the memory to retain the lesson, and tends also to fix the impression on the heart. One reason therefore why our Lord taught by parables was, that he might draw attention, and be more easily understood, and that his teaching might make a more lasting impression. But this was not all. There was a second, and, as would seem at first sight, a contradictory reason. But it was not contradictory really; nothing that our Lord did or said was so. If he used parables in part to make his teaching more interesting and plain, he certainly did so also to veil or conceal his meaning. This we learn from his own words. When he had ended the parable of the sower, which was spoken to the multitude at large, his disciples said to him, "Why speakest thou unto them in parables ?" His answer was in these words: "Because it is given unto you to know the mysteries of the kingdom of Heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables, because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." In St. Mark the words are given yet more strongly: "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them." And the passage in St. Luke is in the same form: "That seeing they might not see, and hearing they might not understand." Having given this answer, our Lord went on to explain the parable fully to his disciples; not however without a gentle rebuke, as if they too were in a measure gross in heart and dull of hearing: "Know ye not this parable? and how then will ye know all parables ?" Our Lord therefore, in this and other parables, concealed the meaning from some, while he explained it to others. To the former, the parable was a mere tale or figure, the spiritual meaning being hidden; to the latter, the meaning was made known, and the lesson was all the more deeply impressed on their minds from being taught by way of parable. But who were these last? The disciples. All who really wished to learn were taught plainly. Not only the twelve Apostles, but the far larger number of the disciples; for this number comprised those who had joined themselves to our Lord, and placed themselves under his teaching: the very word means learners or pupils. Now, our Lord never turned away any who wished to become his disciples. "Him that cometh to me," said he, "I will in no wise cast out." On the contrary, he invited all to come and learn of him. "Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me." “Learn of me"; it is the very same word as disciples; learn of me, become my learners or disciples. None therefore were shut out from the knowledge of the truth but by their own fault. If any one from among the multitude who heard the parable of the sower, for instance, had come humbly to Jesus as a disciple, or learner, seeking instruction, doubtless he would have received it. The meaning of the parable would not have been kept hidden from him. He would at once have become one of those of whom our Lord said, "Blessed are your eyes, for they see; and your ears, for they hear." It was because the people did not do this, that they remained in ignorance. They were like those of whom the prophet spoke. Their heart was gross, and their ears dull of hearing, and their eyes they had closed. They did not seek, and therefore they did not find. Some things indeed our Lord said so plainly, that all who heard them could understand them; and often what he said seemed to make a general impression. On one occasion, just after he had spoken one of the parables, "the people," we read, "were astonished at his doctrine, for he taught them as one having authority, and not as the scribes." But few were so much impressed as to become his disciples and to seek further instruction. The multitude remained the multitude still; the disciples were still but a few, though doubtless some did from time to time join themselves to the number. The words, "Whosoever hath, to him shall be given, and he shall have more abundance," throw great light on the subject. Whosoever hath in him, through grace, the beginning of true religion, an awakened conscience, a desire for spiritual instruction, a spirit of sincere inquiry, to him shall be given. That light and knowledge of which he stands in need shall not be withheld from him. He shall receive, and receive abundantly. The word of God will not be a dark word to him. The more he searches, the more will he find. God himself will teach him. This applies as much to us as to those who heard our Lord. What are we with regard to his teaching? Are we disciples, or are we only of the multitude? If we are careless about spiritual things, or if we hear or read the word of God merely as a matter of form or custom, or only because the mind is interested in it, as distinguished from the heart, then we are like the multitude who heard our Lord's parables. Even though the word may reach the understanding, there is no spiritual impression made on the heart. In this state we are little likely to receive a blessing. But if, on the other hand, we place ourselves as learners at our Saviour's feet, and come to the word of God with an earnest desire to be taught, then we are disciples, as much as they who went about with him from place to place to hear his words; then he reckons us among those who take his yoke upon them, and learn of him; and he will bless us, and teach us, and give us the light of his truth in "more abundance." Let us be disciples indeed. Let us be humble and diligent learners of Christ our Lord. We cannot go about with him from place to place, but he has left us his |