THE PARABLES OF JESUS: Understanding the Stories of Christ
THE PARABLES OF JESUS
Teachers—both ancient and modern—use parables because people connect more easily with stories than with straightforward lectures. The Old Testament also contains parables (see 2 Samuel 12:1–14; 14:1–11; 2 Kings 20:35–40; Isaiah 5:1–7). Jesus understood this well, which is why parables became a central feature of His teaching—so much so that His message cannot be separated from His parables.
For us today, these stories continue to instruct and bless just as they did for the first listeners. In this article, we will explore what parables are and how to interpret them correctly, offering practical tips to make the process easier. While the discussion is geared toward readers with some background in biblical interpretation—such as pastors, teachers, and study leaders—it remains accessible to anyone who is eager to learn. Proper interpretation is for everyone who is willing to listen and grow.
PARABLE AND ANCIENT LITERATURE
The word parable comes from the Greek para (“alongside”) and ballΕ (“to throw” or “to cast”), giving it the literal sense of “to throw alongside” or “to set beside.” A parable, therefore, is a story or saying “placed alongside” a truth to communicate and illustrate a specific message. In ancient Jewish literature, the parable belongs to the broader category of mashal, a Hebrew term for “wise saying.” This category includes proverbs, fables, riddles, and various figures of speech. In other words, by ancient standards a parable was not limited to short stories or sermon illustrations—it could be any analogy or comparison used to drive home a point.
Because mashal covers such a wide range, scholars differ on how many of Jesus’ teachings qualify as parables. Estimates range from as few as 35 to as many as 75. This diversity highlights how freely Jesus employed the mashal form. Modern readers—and many scholars—often restrict the term parable to narrative illustrations like the Good Samaritan (Luke 10:30–37) or the Prodigal Son (Luke 15:11–32). Yet if we apply the broader definition of mashal, even statements such as “You are the salt of the earth and the light of the world” (Matthew 5:13–14) or “You cannot serve God and Money” (Matthew 6:24) can rightly be called parables because of the figurative language and analogies they employ.
NATURE OF THE PARABLES
Generally speaking, a parable communicates one central truth—one parable equals one main point. All the other details in the story are secondary or subordinate, serving only to direct attention to that single message. This sets a parable apart from an allegory, which contains multiple points and assigns symbolic meaning to nearly every detail. The most common theme of Jesus’ parables is the Kingdom of God.
Jesus also drew on familiar elements from the daily life of His original audience so they could grasp His stories and their message easily. In a patriarchal culture, for example, the parable of the Prodigal Son (Luke 15:11–32) resonated deeply. In an agricultural setting, people readily understood parables such as the Lost Sheep (Matthew 18:12–14; Luke 15:4–7), the Workers in the Vineyard (Matthew 20:1–16), and the Growing Seed (Mark 4:26–29). This shows that His intention was to make truth clear, not to hide it.
By using parables, Jesus fulfilled prophecy (Matthew 13:34–35), much like today’s preachers and teachers who use illustrations and examples to present their points clearly. Because Jesus used parables so effectively, listeners were amazed and recognized His authority as a teacher (Matthew 7:28–29; 13:54; Mark 1:22; 6:2). Even religious leaders who opposed Him often understood His meaning (Matthew 21:45) and were offended by it. At times, however, some failed to grasp the message because of unbelief (John 10:6).
All of this confirms that Jesus’ parables were not “secret codes” meant only for a select few. They were powerful teaching tools for a broad audience, accomplishing their purpose: “With many similar parables, Jesus spoke the word to them, as much as they could understand.”
EXCEPTION TO THE RULE—THE SOWER
As noted earlier, a parable normally conveys one central point, with every detail serving that single message. Parables were also intended to be readily understood by their listeners.
What about the Parable of the Sower (Matthew 13:1–10; Mark 4:1–9; Luke 8:1–9)? The disciples themselves did not understand it at first (Matthew 13:10; Mark 4:10; Luke 8:9). When Jesus explained it, He assigned symbolic meaning to many details—the seed, the various soils, the birds, the thorns, and so on (Matthew 13:18–23; Mark 4:13–20; Luke 8:11–15). Doesn’t that break the “one main point” rule?
Yes, and that is the point: the Parable of the Sower was not intended as a simple sermon illustration. It functions as a riddle—an allegory—and therefore stands outside the usual pattern of Jesus’ parables.
A Deliberate Puzzle
The context shows that Jesus purposely presented this parable as a puzzle. Even His own disciples had to ask for an explanation. He did this to fulfill Scripture, revealing that the “secrets of the kingdom” were not for those unwilling to learn (Matthew 13:11–16; Mark 4:11–13; Luke 8:10). As noted earlier regarding the Hebrew mashal, parables in the ancient world could include riddles, and here Jesus used that freedom. His closing words—“Whoever has ears, let them hear”—were a classic riddle formula, inviting careful reflection. Jesus rarely used this phrase elsewhere because most of His parables were straightforward illustrations, not puzzles. In His interpretation of the Sower, He deliberately gave symbolic meaning to each element, something exceptional among His teachings.
Why It Matters
This uniqueness calls for careful handling. A common mistake today is to assume that because Jesus interpreted every detail of the Sower, we should look for hidden meanings in every parable. But if we treat all parables this way, we impose symbolism where none was intended and risk misinterpretation. Historically, some even suggested that the Gospel writers added Jesus’ explanation later to solve the riddle. Modern scholarship, however, recognizes that the Parable of the Sower is simply an exception—a true allegory within the broader collection of Jesus’ parables.
GUIDELINES IN UNDERSTANDING PARABLES:
In interpreting parables, there are key principles and guidelines that should always be considered. We’ve summarized them into four easy-to-remember points—all beginning with the letter “C”: central point, context, culture, and crowd.
Every parable communicates one primary message. To interpret a parable correctly, you must identify that single central point. A common mistake is to treat parables as allegories and assign spiritual meaning to every detail. Even early Christians sometimes did this. For example, Augustine—one of the great early church thinkers—interpreted the Good Samaritan (Luke 10:30–37) as a sweeping Gospel allegory: humanity “descended” in the Fall, was beaten by the Enemy, ignored by the Law, and finally rescued by the Good Samaritan who represents Jesus. While inspiring, this was not Jesus’ intended meaning and is not how parables are meant to be read.
The Pharisee and the Tax Collector (Luke 18:9–14) concludes with: “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (v. 14).
The Workers in the Vineyard (Matthew 20:1–16) gives the point twice: “The last will be first, and the first will be last” (Matt 19:30; 20:16).
Every parable sits within a specific narrative or conversational setting. To understand it, you must grasp what is happening when Jesus tells it. For example:
The Good Samaritan (Luke 10:30–37) answers the lawyer’s question, “Who is my neighbor?” (v. 29).
The Workers in the Vineyard (Matthew 20:1–16) follows Peter’s question, “What then will there be for us?” (Matt 19:27).
The cluster of parables in Matthew 13 (Weeds, Mustard Seed, Yeast, Hidden Treasure, etc.) centers on the Kingdom of God.
The Ten Virgins (Matthew 25:1–13) fits within Jesus’ call to “keep watch” for His return.
Understanding both the immediate conversation and the wider discourse ensures you capture the intended meaning of each parable.
3. CULTURE
Jesus used familiar images and everyday details so His audience could easily grasp His message. Understanding the ancient Jewish culture behind a parable strengthens our grasp of its main point—not to create extra meanings, but to see the central message more clearly. Jesus never stopped to explain cultural customs because they were obvious to His original listeners. For us today, that means we must study those customs to fully appreciate the story.
Consider The Prodigal Son (Luke 15:11–31). Anyone can follow the narrative without knowing Jewish traditions, yet the cultural background deepens its impact.
In first-century Judaism, inheritance was normally divided only after the father’s death, with the firstborn receiving two-thirds and the younger one-third. By asking for his share early, the younger son was essentially saying to his father, “I wish you were dead.” The father’s decision to grant the request—and to divide the estate between both sons—shows extraordinary grace.
When the son squandered everything and returned home, the father did something strikingly undignified for an elderly Jewish patriarch: he ran to meet him. Instead of waiting, he took the initiative. He also gave his son a family ring (a sign of full membership), the best robe (likely his own), and sandals (footwear servants could not afford), each gesture affirming that the boy was restored as a true son, not a hired servant.
Seeing these customs highlights the depth of the father’s love—symbolizing God’s welcome for repentant sinners. But remember: a parable is not an allegory. These details carry no hidden promises of “prosperity,” nor do the ring, robe, sandals, or even the pigs represent mystical truths. They simply make the story vivid and authentic, all serving the central point: God rejoices to receive the lost who return to Him.
4. CROWD
When interpreting parables, remember that they were first heard, not read. Jesus spoke them aloud to everyday people before the Gospel writers recorded them for later generations—including us. His first audience was made up of ordinary villagers, many of whom were not formally educated. They heard each parable only once, yet they understood its message immediately and could keep reflecting on it afterward. Parables functioned as memorable illustrations, not puzzles that required hours of study or deep research. Jesus deliberately kept them concise and vivid so that people could grasp and recall them easily—just as we can still retell many parables today without opening a Bible.
That principle matters for interpretation. Modern readers, preachers, and teachers often search for “deeper,” “heavier,” or more “clever” meanings, overlooking the plain and obvious point. This leads to over-interpretation. A helpful test is to ask: Would the first listeners, hearing this story a single time, have understood it this way? If your interpretation feels overly complicated, it is probably off the mark. With parables, the simpler and more straightforward reading is usually the correct one.
Take The Persistent Widow (Luke 18:1–8) as an example. I once read an interpretation claiming that we should not imitate the widow’s persistence in prayer because God is nothing like the unjust judge. According to that view, the parable’s purpose was merely to remind us that God is generous so we need not keep praying.
That reading is plainly wrong because it contradicts the clear statement in verse 1: the parable was given “to show that they should always pray and never give up.” The first hearers would have understood that simple call to perseverance in prayer, and Luke preserves that meaning for us. It is highly unlikely that Jesus told a story encouraging constant prayer if His real intention was the exact opposite. Parables were sermon illustrations meant to reveal God’s truth to ordinary people, not to obscure it or mislead them.
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Walton, J. H., & Keener, C. (2016). Footnotes for Luke 15:11–31. In NIV Cultural Backgrounds Study Bible (pp. 1779-1781). Zondervan.
McCain, D., & Keener, C. (2012). Interpreting Jesus. In Understanding and Applying the Scriptures (pp. 298-305). Africa Christian Textbooks.
Wallace, D. H. (1987). Interpretation of Parables. In B. L. Ramm et al. (Eds.), Hermeneutics (pp.29-40). Baker Publishing.
Cleveland, H. (1986). Parables. In M. Tenney et al. (Eds.), New International Bible Dictionary. (pp. 750-751). Zondervan.
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