Events and people in a PARABLE are analogies. An analogy illustrates by providing similarities, and a comparison is placed alongside to show such a similarity. A Parable is an illustration, not a prophecy.
An ALLEGORY, however, provides symbols and types, whereas a PARABLE does not.
An Allegory is usually more involved than a Parable. A parable should therefore not be pushed beyond the immediate meaning of what it is teaching.
* When an interpretation of a parable is given, this MUST be our guide for interpretation. Jesus explained many parables.
* An item in a parable, such as the seed, can only represent one thing.
* A parable cannot be pressed beyond the context of its primary meaning.
* Not every detail of a parable has significance in the analogy or application. Avoid over-allegorizing and note carefully what occurs at the end of a parable as the clue to the meaning of the parable. This is called the “rule of end stress.”
* Parables do not necessarily depict real or historical events.
* Note the literary setting of the parable in the gospel. This can provide clues to the overall interpretation of the parable, especially its mood and affective force.
* Note the wording, structure, general progression, plot progress, and suspense. Remember these are stories and need to be read as such. In this connection it is helpful to note any changes in the same parable in another gospel.
* Read the parables in their original historical situation first. Therefore, nothing should be read out of them that is not consistent with the customs, etc. employed in them and certainly no later reading of theology or church experience should be read into them. In other words, no interpretation should be believed that would not have been understandable to those to whom these parables were first addressed by Jesus or later communicated by the evangelists. In this way we preserve the distinction between authorial intent (author’s intended meaning) and significance (meaning to me).
* Note the main characters/things in the parable and any parallels and or contrasts between them. The main characters are often clues as to the main points being asserted.
Recognize that there are two audiences being addressed by the parables. There is first the audience to whom Jesus originally spoke, e.g., the Scribes and Pharisees, and the audience of the early church to whom the evangelists addressed their writings. A different audience signifies a slightly different function for the parables and thus little different emphasis in interpretation.
In their major treatise on parables (“illustrations”), the GB erroneously goes beyond the scope of a parable. Jehovah’s Witnesses are told, quite incorrectly, that a parable may also be a prophecy, in both the short term and the long term.
“Bible illustrations [parables] have more than one aspect. They … often have a prophetic meaning and application. Moreover, some had a prophetic meaning for the time when they were spoken or shortly thereafter, and some were to have, in addition, a fulfillment in the distant future.” (Insight on the Scriptures (1988), WTBTS, Vol 1, pp. 1176)
In its treatise on the subject of parables, the writer presents and discusses 30 (thirty) of Jesus’ parables (illustrations):
“Some of Jesus’ prominent illustrations. In the material that follows, you will find helpful information concerning the background and context of 30 of the illustrations used by Jesus Christ in his earthly ministry and recorded by the Gospel writers.” (Insight on the Scriptures (1988), WTBTS, Vol 1, pp. 1178)
However, despite taking pages to cover the majority of Jesus’ parables, the book fails to mention the parable that is basic to its own existence – the parable of the “faithful and wise/discreet servant/slave/manager”.
One could speculate as to its reasons. Was the Governing Body concerned that their inconsistent and biased handling of this parable might be evident when placed against their handling of these other parables?
Why is the "Faithful and Discreet " parable literal when others are not?
by RULES & REGULATIONS 16 Replies latest watchtower bible
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Doug Mason
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avidbiblereader
WOW, fellow posters that is some real good points and I enjoyed reading every one of them and have nothing even close to add to that argument, very well done.
abr
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Mary
Why is the "Faithful and Discreet " parable literal when others are not?
Because they said so. End of story.
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Alfred
Excellent question
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gubberningbody
I'd concluded in the end that it wasn't, that the "Faithful and Discreet Slave" was a call to each professing Christian to self examine as to whether the master would consider him either "Wise" or "Discreet", that the "brothers" of the illustration was a favorable post Armageddon judgement.
My basis for the judgement and the determination of who Christ's "brothers" were came from two scriptures and moving the placement of a comma.
The key words getting my attention were "re-creation" and "glorious throne".
The 1st in Mt 19:27-30 - "
27 Then Peter said to him in reply: “Look! We have left all things and followed you; what actually will there be for us?” 28 Jesus said to them: “Truly I say to YOU , In the re-creation, when the Son of man sits down upon his glorious throne, YOU who have followed me will also yourselves sit upon twelve thrones, judging the twelve tribes of Israel. 29 And everyone that has left houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive many times more and will inherit everlasting life.
30 “But many that are first will be last and the last first"
The 2nd in Mt 25 after the actions of those behaving either wise or discreet were discussed... Mt 25:31, 39, 40
31 “When the Son of man arrivesin his glory, and all the angels with him, then he will sit down on his glorious throne... 39 When did we see you sick or in prison and go to you?’ 40 And in reply the king will say to them, ‘Truly I say to YOU , To the extent that YOU did it to one of the least of these[,] my brothers YOU did it to me.’
It seems to me that the scriptures say that the judgement is POST Armageddon, and this judgment leads to some AT THAT TIME being considered Jesus' "brothers".
Confirming this are Jesus' words at Mt 12: 48 -50:
48 As an answer he said to the one telling him: “Who is my mother, and who are my brothers?” 49 And extending his hand toward his disciples, he said: “Look! My mother and my brothers! 50 For whoever does the will of my Father who is in heaven, the same is my brother, and sister, and mother.”
The "governing body" and "anointed" are modern-day counterparts of pharisaical rabbinicism.
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Calebs Airplane
Excellent thread... bump-worthy...
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irondork
Believers in the hellfire doctrine have been criticised by the Watchtower org. for interpreting the account at Luke 16 ( rich man and Lazarus) as being literal, while acknowledging all the other "rich man" stories as parables.
WT does the exact same thing with Mathew 24.