Prophecy & Eschatology in the New Testament: Parables of Jesus (Part 3)

The Parables of Jesus (Part 3)

The eschatological and “Kingdom” parables in Matthew and Luke are being examined according to five themes:

    1. The Matthean ‘additions’ to the Synoptic tradition in Mark 4
    2. Vineyard Parables
    3. Banquet/Feast Parables
    4. The Eschatological Parables in Matthew 25
    5. The “Delay of the Parousia” in Luke

The first three of these were treated in Part 2; here we will study the remaining two.

4. The Eschatological Parables in Matthew 25

Following the Synoptic “Eschatological Discourse” (chap. 24), Matthew records three additional eschatological parables:

Matthew 25:1-13: Parable of the Bridesmaids

Both of the parables in Matt 25:1-30 are Kingdom parables, as is specified in verse 1: “the kingdom of the heavens will be considered (to be) like…”. As in several of the parables we have already examined (Parts 1 and 2 of this study), the setting involves a man who has gone away and is expected to come (back). In the Bridesmaids-parable, this motif has been simplified to that of the bridegroom in a marriage/wedding-ceremony who is coming to fetch the bride and take her to his house. A rather different wedding scenario appears in Luke 12:35-38 (cf. below). There is some question whether, in the original context of the parable(s), the man/bridegroom represented Jesus or God the Father (YHWH). The setting here in Matt 25, following the Eschatological Discourse in chap. 24, naturally would have led early Christians to associate it with Jesus’ return. However, more properly the image refers to God’s end-time appearance for Judgment, and to deliver the faithful ones among his people; this appearance was understood in terms of his heavenly/divine representative—Messenger of the Lord and/or Son of Man—identified with Jesus in the Gospel Tradition.

There is again a distinction between two groups, juxtaposed against one another, as in the parable of the Weeds and the Net (cf. the discussion in Part 2). The two groups are together in one body (community or collection of people), but reflect very different characteristics. In the Bridesmaids-parable, there are ten virgins (maidens)—five of whom are described as mindful/thoughtful (fro/nimo$), while the other five are “dull” (mwro/$). They are together in one place, attending the bride, a detail which has to be inferred from the context (the variant reading in v. 1 indicates that copyists may have misunderstood the setting of the parable). The bride, who belongs to the bridegroom (having been betrothed to him, by a binding agreement [covenant]), is similar in many respects to the field in the Weeds-parable which belongs to the Sower (the Son of Man). The bride/bridegroom imagery, based on ancient Near Eastern (and Old Testament) tradition, more specifically suggests the religious relationship between God and his people Israel. In addition to the general milieu of ancient love poetry and marital imagery, which may be interpreted in this light (cf. Song of Songs 4:8-5:1), it is found, e.g., in Isaiah 49:18; 61:10; 62:5. The theme of love between husband and wife, in terms of marital faithfulness and loyalty, was used in the Prophets as a way of expressing Israel’s unfaithfulness to God, violating the binding (marriage) agreement, or covenant. We see this most famously in Hosea 1-3, but also in a number of other places, such as Joel 1:8 and Jer 2:2. On the wedding feast (verse 10), cf. Rev 19:7-9 and the discussion on the Feast/Banquet parables in Part 2.

Typically the servants/workers as characters in Jesus’ parables are meant as instructive examples for his disciples—the disciple of Jesus will see himself (or herself) in the position of the faithful servant. The parable functions as an exhortation (and a warning) for the disciple to behave in the manner of the positive character, rather than the negative. The “lamps” carried by the maidens is a figurative expression of the disciple’s behavior and faithful devotion, as stated more generally in Matt 5:14-16, etc. The brief Lamp-parable in the Synoptic tradition (Mark 4:21-22) has an eschatological orientation, which is echoed here as well. There is a sense in which the light from the lamps is defined as the message of the Kingdom which has been given to the disciples.

Apart from the fundamental setting of the coming/return of the man (bridegroom), the eschatological aspect is emphasized by other details in the parable, such as the use of the noun u(pa/nthsi$ / a)pa/nthsi$ (vv. 1, 6). The related verbs u(panta/w and a)panta/w are virtually synonymous—both have the basic meaning of going away to come opposite (i.e. to meet, come face-to-face) with another person. Paul uses a)pa/nthsi$ specifically to refer to believers meeting Jesus in the air at his return (1 Thess 4:17). However, in Old Testament and Jewish tradition, the primary idea was that the people must be prepared to meet their God—i.e. the end-time Judgment. This eschatological judgment motif—involving the separation of the righteous and wicked, as of the true and false disciple (cf. the chap. 13 parables)—is vividly expressed by the climactic scene of the parable (vv. 11-12), which has similarities to the sayings/parables of Jesus in 7:21-23 and Luke 13:25-27.

The suddenness of the bridegroom’s appearance is emphasized in vv. 6, 10, in which he comes “in the middle of the night” when many, like the dull/foolish bridesmaids, might naturally be asleep. This reflects the imminent expectation of the end-time Judgment, held by early Christians (and other Jews of the time), though tempered, perhaps, by the motif of a ‘delay’ in v. 5: “But (while) the bridegroom (was) taking (his) time…”. This could provide support for the idea of a significant period of time (some years, at least) which could pass before the end-time Judgment (and return of Jesus). For more on the “delay of the Parousia”, see section 5 below.

There are certain parallels between the Bridesmaids-parable and the brief parable in Luke 12:35-38; despite differences in detail, the general outline and message are much the same: the servants (disciples) are to keep their lamps lit and remain watchful for their master’s return.

Matthew 25:14-30: Parable of the Talents (par Lk 19:11-27)

The Matthean Parable of the Talents is quite similar to the Lukan Parable of the Minas (19:11-27); many scholars consider them to be part of a shared tradition (“Q” material), though the significant differences make this less than certain. There are several ways of understanding the relationship between the two:

    • They reflect two different, but similar, parables of Jesus
    • It is the same parable, preserved in two different lines of tradition
    • It is the same parable (“Q”), modified by one or both of the Gospel writers

In favor of the latter is the fact a common core parable can be obtained by a simple removal or modification of several elements unique to each version:

    • Matthew:
      • Addition of the concluding line (v. 30), which is especially common as a refrain in the Matthean sayings/parables
    • Luke:
      • The narrative introduction in v. 11
      • The reference to the man as of noble origins, and the reason for his departure (“to receive a kingdom of himself”), v. 12
      • The verses/details related to this Lukan kingship motif—vv. 14-15a, 25, 27

Apart from these separable components, the differences between the two versions of the parable are minor—most notably, the difference in the amount of money involved (talents vs. minas). Curiously, Luke’s version specifies ten servants, though the parable itself, like Matthew’s version, only deals with three. Perhaps the reference to ten servants is meant to give the impression that the faithless servant (1 of 10), like Judas Iscariot (1 of 12), is relatively rare among the disciples of Jesus.

If we examine the parable in Matthew, we see that it is included together with the previous Bridesmaids-parable as another parable of the Kingdom (vv. 1, 14); Luke’s version makes this explicit (cf. below). We have the familiar motif of servants/workers and the landowner or household master who goes away. The money entrusted to the three servants resembles the lamps held by the bridesmaids—both symbolize the disciple’s faithful service to God and Jesus. Instead of two groups, there are three distinct characters, yet still reflecting two kinds of characteristics—those who deal faithfully with the money for their master, and those who do not (through fear and inaction). The end-time Judgment is expressed through several details in the parable:

    • The return of the master who settles the accounts (v. 19)
    • The reward given to the two faithful servants (vv. 20-23)—note the traditional reference to “entering” the divine/heavenly life (i.e. entering the Kingdom)
    • The judgment against the wicked/unfaithful servant (vv. 26ff)
    • The separation of the wicked—thrown into the “outer darkness” (v. 30)

As noted above, the Lukan version contains a kingship narrative line running through the parable:

    • The narrative introduction (v. 11), establishing the reason for Jesus’ uttering the parable (cf. Section 5 below)
    • The man is described as “well-born”—he goes away specifically “to receive a kingdom for himself” (v. 12)
    • The parable is interrupted, it would seem, by the notice in v. 14, introducing the theme of the rebellious citizens who do not want the man to rule over them as king
    • When the man returns, he is said to have “received the kingdom”, i.e. authority to rule (v. 15a)
    • Again, at the end of the parable, we find another reference to the people who did not wish the man to rule—now they are characterized as “enemies” (v. 27).

It must be admitted that verses 14 and 27 seem out of place in the parable, which otherwise generally matches the version in Matthew. It has been suggested that two separate parables are blended together in Luke’s version: (1) a parable similar to Matt 25:14-30, and (2) a parable involving a king and his subjects. The two strands fit uneasily, making two very different statements: (1) exhortation to faithful discipleship, and (2) Jesus’ role/position as Messiah. Interestingly, the Lukan version, like Matthew’s, ends with a harsh declaration of Judgment (v. 27), though the two differ considerably in form and emphasis.

Both versions also include a motif suggesting a ‘delay’ in the coming of the end-time Judgment (and return of Jesus). Luke expresses this by way of the introduction in v. 11, and also with the detail that the man travels into a “far-off place” (v. 12). For Matthew, a similar idea is indicated in the parable when it is stated that master returns “after much time” (25:19). This will be discussed in Section 5 below.

Matthew 25:31-46: Parable of the Sheep and Goats

The last of the three parables in Matthew 25 has much the character of a vision-scene with symbolic/figurative elements, rather than a parable properly speaking. Indeed, it is not a Kingdom-parable, but a description of the Kingdom of God in heaven. It is, in fact, a scene of the great Judgment, set in the heavenly court. The eschatological key phrase is found in the opening words:

“And when the Son of Man should come in his splendor, and all the Messengers with him…” (v. 31a)

This virtually restates the Synoptic saying in Mark 8:38 par, referring to the appearance of the Son of Man at the end-time Judgment, viewed as imminent. The corresponding saying in Matthew at this point highlights the theme of the Judgment:

“For the Son of Man is about to come in the splendor of his Father, with his Messengers, and then he will give forth to each (person) according to his deed(s)” (16:27)

For more on this end-time appearance of the Son of Man—a tradition deriving primarily from Daniel 7:13-14ff—cf. Mark 13:26-27; 14:62 pars, and the recent study on the eschatological Sayings of Jesus. The opening verse of the parable emphasizes the exalted status and position of Jesus (at God’s right hand), as the divine/heavenly Son of Man. The depiction of the Judgment scene is altogether traditional, at least in its basic framework:

    • The judgment of the Nations (v. 32)—traditionally, the Messiah would play a prominent role in this process; in 1 Enoch, as in the Gospels and early Christian tradition, the Danielic Son of Man figure was identified as God’s Anointed One (Messiah), the two figure-types being blended together.
    • The separation of the righteous from the wicked (vv. 32ff)—this is stated generally (“he will mark them off from [each] other”), which could give the misleading impression that nations are being separated from another. Rather, it is the people (humankind) generally who are being separated.
    • The separation is expressed through the symbolic designation of “sheep” and “goats”; this simply reflects shepherding imagery, like the fishing imagery in the Net-parable (13:47-49), and one should not read too much into the sheep and goat as distinctive symbols.
    • The basis for the separation (righteous vs. wicked) is ethical (rather than theological), though with a uniquely Christian emphasis (cf. below).
    • The final Judgment (reward/punishment) likewise is stated in traditional language:
      “and these [i.e. the wicked] will go away into punishment of the Ages [i.e. eternal punishment], but the just/righteous (one)s into (the) Life of the Ages [i.e. eternal life]” (v. 46)

What is especially distinctive, and most memorable, about the parable is the basis for the judgment/separation, which is set forth in considerable detail (unlike the parables of the Weeds and Net, where is left unstated). It is described entirely in terms of how one has responded to people who are in need (of food, clothing, comfort, care/treatment of sickness, etc)—i.e. to the poor and unfortunate in society. This has caused some consternation for Christians accustomed to viewing salvation strictly, or primarily, in terms of faith in Jesus, i.e. acceptance of him as Messiah and Son of God. However, the emphasis in the parable here is not much different from that in the Sermon on the Mount (see esp. the Beatitudes [5:3-12] and the Antitheses [5:21-47]), where traditional religious and ethical standards have been given a new, deeper interpretation. The true and faithful disciple of Jesus will follow this new ethic, and the declaration by Jesus in 5:20 is very much of a kind with the parable of the Sheep and Goats:

“For I relate to you that if your justice/righteousness does not go over (and above, even) more than (that) of the Writers [i.e. Scribes] and Pharisees, you (certainly) will not go into the kingdom of the heavens!”

5. The “Delay of the Parousia” in Luke

A final topic which must be addressed, related to the parables in Matthew and Luke, involves several key references which suggest a period of time which is to pass before the coming of final Judgment and the return of Jesus. This would seem to contrast with the language of imminence which otherwise is found in most/many of Jesus’ sayings (cf. the earlier study of the Sayings). The specific (and difficult, from our viewpoint) aspect of imminent eschatology in Jesus’ sayings/teaching will be discussed in more detail in the next study (on the Synoptic “Eschatological Discourse”), as well as a separate study devoted to the topic. However, it is worth mentioning here these important references in the parables to what is typically called “the delay of the Parousia”—i.e. a recognition among early Christians, after several decades, that the coming of the end (and the return of Jesus) might not occur for some time. In this regard, the relative dating of the Gospels could be significant. Mark is usually recognized as the earliest of the four canonical Gospels, dated perhaps c. 60 A.D., with Luke somewhat later (after 70 A.D.), and Matthew, perhaps, later still (c. 80 A.D.). Apart from the statement in 13:7b (to be discussed), there is little in Mark to suggest anything other than an imminent expectation of the end—i.e. within the lifetime of the disciples. If the conventional dating of Luke and Matthew is correct, they would have been written at a time when a number of the disciples—i.e. the first generation of believers—were beginning to die off. It must be admitted that this issue is not specifically addressed in any of the Synoptic Gospels, but only in the Gospel of John, usually thought to be the latest of the four (c. 90-95 A.D.?)—cf. the tradition (and the way it is presented) in Jn 21:20-23. It is natural that the later, more developed Gospel tradition would reflect the concern of this “delay”, and seek to explain it, at least in a rudimentary way.

Even so, it must be stated that evidence of this sort is rather slight in Matthew and Luke. Neither Gospel writer felt it necessary to alter, to any real extent, the various Synoptic sayings and traditions which indicate an imminent expectation of the end-time Judgment. For example, they all leave the statement by Jesus in Mark 13:30 par in place without any real modification or explanation. Similarly, references indicating a significant ‘delay’ are relatively rare, and should not be overstated. We saw above, details in two of the parables which are worthy of note:

    • It is said of the Bridegroom that he was “taking (his) time” (xroni/zonto$), which led some of the maidens carelessly to fall asleep (25:5)
    • In the Parable of the Talents, it is only “after much time” (meta\ polu\n xro/non) that the master returns (25:19)

Both details, it would seem, reflect the same basic idea, though the latter more clearly indicates a significant period of time. If these parables properly refer to the return of Jesus, then it could, perhaps, express the idea (or at least allow for the possibility) that Jesus might not return within the lifetime of the first disciples.

The Gospel of Luke contains more details of this sort, which, indeed, is more fitting for the context of the combined work of Luke-Acts, with its emphasis on a period of mission work among the Gentiles that must take place before the end comes (Acts 1:6-8, etc). The parables also express this in various ways; there are two which need to be examined here: (a) the Parable of the Judge and the Widow, and (b) the Parable of the Minas.

Luke 18:1-8: The Parable of the Judge and the Widow

The purpose of this parable is expressed by the Gospel writer in the opening words (narrative introduction, v. 1): the necessity of the disciples “always to speak out toward (God) [i.e. pray] and not to act out of a bad (heart) [i.e. be weak, cowardly]”. In other words, Jesus exhorts his followers to be persistent in prayer, even in the face of difficult and trying circumstances, where it may seem as though God does not hear them. This is certainly the primary message of the parable (vv. 2-6); however, if we read between the lines, the chronological dimension of the parable could be taken to suggest a delay in the end-time deliverance of God’s people (i.e. the Judgment), which early believers (along with many devout Jews) were fervently expecting. The woman in the parable “would come toward him [i.e. the judge]” (v. 3), i.e. would come repeatedly; and the judge was apparently not willing to hear her complaint “upon [i.e. for] (some) time” (v. 4). The explanation of the parable by Jesus in verse 7, and its application to the disciples (believers), suggests more is involved here than simply the question of unanswered prayer:

“And would God (then) not (all the more) make out justice for his (chosen one)s (which he) gathered out, the (one)s crying to him day and night, and is his impulse (to answer) long upon them [i.e. is he long in answering them]?”

There seems to be an echo here of the eschatological (and Messianic) hope expressed, for example, in 2:25, 38. Moreover the persecution which Jesus’ disciples will face, also implied here in the parable, is often presented in an eschatological context (21:12-19 par, etc). Luke is fully aware that at least thirty years would pass, after Jesus’ death and resurrection, without the end coming, and that, during this time, the early Christians (especially missionaries such as Paul and Barnabas) would face persecution. This parable may have been included by the Gospel writer, in part, with just this context in mind. The eschatological orientation of the parable would seem to be confirmed by the concluding declaration by Jesus in verse 8b, which may have circulated originally as a separate saying: “All the more, the Son of Man (at) his coming, will he find trust upon the earth?”. Disciples are to continue following Jesus faithfully, trusting in God, for the period (however brief or long) that lasts until the Son of Man comes. Verse 8a suggests that this period of time will not be all that long, preserving the basic sense of imminence—”I relate to you that he [i.e. God] will make out justice for them in (all) speed!”. On the language of imminence here—i.e. the expression e)n ta/xei, “in [i.e. with] (all) speed”—cf. the separate study in this series on imminent eschatology in the New Testament.

Luke 19:11-27: The Parable of the Minas

The parable itself was discussed above, in connection with the Matthean Parable of the Talents. Here, it is necessary to focus on two elements of the Lukan version: (a) the narrative introduction in verse 11, and (b) the description of the man who goes away in verse 12. First consider the setting indicated in the narrative introduction, which also serves as a transition from the Zaccheus narrative in vv. 1-10:

“And (at) their hearing these (thing)s, (Yeshua,) putting (this also) toward (them), said (it as) an (illustration) cast alongside [i.e. parable], through [i.e. because of] his being near to Yerushalaim, and their considering that the kingdom of God was about to shine forth [i.e. appear] paraxrh=ma.”

The syntax is somewhat complex, but what the author is describing is clear enough. Jesus was aware that many people (among his disciples and other followers) were thinking/expecting that the Kingdom of God would suddenly appear and be realized (on earth) once they arrived in Jerusalem. The adverb paraxrh=ma is difficult to translate literally; fundamentally, it refers to something which comes along (para/) just as it is needed (xrh=ma)—i.e. just at the right time. Sometimes it carries the sense of “at that very moment”, “immediately”. The “triumphal entry” narrative in the Gospel tradition (Mark 11:1-10 par) indicates that many people envisioned Jesus as the Messiah (Davidic-ruler type) who would establish the Kingdom in Jerusalem—presumably an earthly (Messianic) Kingdom, according to popular tradition. The questions posed to him in Lk 17:20 and Acts 1:6 reflect a similar eschatological expectation. In response to those questions, Jesus redirects his audience, pointing them toward a different (and deeper) understanding. Much the same is done here, through the parable which follows in vv. 12ff. The Kingdom of God will not be established immediately at Jesus’ entry into Jerusalem.

This brings us to the beginning of the parable, which differs from the Matthean version in the description of the man who goes away. Here is how it is stated in the Parable of the Talents:

“…a man going away from his own people…” (25:14)

This simple phrase likely reflects the core parable (cf. above); however, in the Lukan Parable of the Minas, it is expanded considerably:

“A certain well-born man traveled into a far(-off) area to receive a kingdom for himself and (then) turn back [i.e. return].” (19:12)

I noted above that there is some ambiguity in these parables whether the figure of the master/landowner who goes away properly refers to Jesus or God the Father (YHWH). Probably in their original context it is God who is in view, though early Christians certainly would have come to interpret such eschatological parables in terms of Jesus’ return at the end-time. The Matthean Parable of the Talents could be understood either way; however, in the Lukan Parable of the Minas there is no question at all—the man who goes away has to be identified with Jesus. This is abundantly clear from the details in verse 12:

    • a well-born man (but not yet a King)
    • travels into a far-away land
    • to receive a kingdom for himself
    • and then returns back to his own land

This action in the story refers to a local ruler (prince, etc) who travels to the land/court of a powerful sovereign (king) to be granted the title and status of king (i.e., vassal of the greater sovereign). When he returns to his own land he now rules as king under the authority of the sovereign who granted him that title. From the standpoint of the Gospel narrative, this process described in verse 12 can only refer to the death, resurrection and exaltation of Jesus. Having being raised to the right hand of God the Father, when Jesus returns, it will be as a divine King ruling with God’s own authority.

There is nothing in the parable which indicates exactly the time that the man (Jesus) is away; the designation of “far-off land” is best understood in terms of location (i.e. with God in Heaven). The Matthean parable does state that it is only “after much time” that the man returns. If we are faithful to the Lukan parable itself, all that we can say is that the Kingdom of God will not be established until some time after Jesus’ death, resurrection and departure to the Father. In the context of the wider narrative of Luke-Acts, this allows at least for a period of missionary work among the nations (Gentiles), as indicated in Acts 1:6-8ff; however, beyond this, there is no indication of the amount of time that is involved. This will be discussed further when we study the eschatology in the book of Acts.

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