CHAPTER 2 New Testament

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2.1 Miracle Stories

The term New Testament did not emerge until about the of 27 books made up of four gospels, one history book
3rd century ce and it referred to the written texts that (Acts), 21 letters and the Book of Revelation. Like the
the original followers of Jesus, later known as Christians, OldTestament, there are a variety of literary forms or
considered sacred to their faith. The word testament is genresused in the New Testament.

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another word for covenant. The New Testament consists

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2.1

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Read the following extracts, copy the table and identify the literary form or genre used. Some of the literary forms include speech, miracle, conversation, sermon,

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parable, story, metaphor, saying, hymn, fact, letter and prophecy.

Biblical reference Literary form or genre

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Luke 12:3234
Mark 8:2226
Luke 1:4655
Mark 4:120
Sayings
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Matthew 22:114
John 5:1947
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Luke 2:17
John 9:121
John 6:2540
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John 3:121
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In this section we will focus on two particular literary aNewTestament miracle the verb thaumazo (meaning to
styles: miracle stories and parables. be amazed) is used to describe the reaction of onlookers.
In the Bible, miracles are understood as special The biblical text, therefore, uses a wide range of vocabulary
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interventions by God into the world on behalf of people. to describe miracles.

Inthe Old Testament, Moses, Joshua, Elijah and Elisha
were considered miracle workers because they were
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empowered with the Spirit to act on Gods behalf for people.

In the NewTestament, Jesus is considered to continue in
the line ofthe great miracle workers whose actions and
interventions on behalf of people demonstrate the salvific
and creative activity of God.
In English, we have one word miracle that describes
such events. In the languages of the Bible (Hebrew and
Greek), a number of words are used to describe miraculous
events. Hebrew has at least three words: ot meaning sign,
mopet meaning wonder and nipelaot meaning great deeds:
all of these words stress the extraordinary character of
the action or deed. In Greek, at least three words are used
too: semeion meaning sign, teras meaning wonder and Figure 2.1 The Bible has many stories of miracles, and many words to
dynamis meaning deeds of power, and in each account of describethem.

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 40 UNDERSTANDING RELIGION 9

Literary structure that Jesus is the Son of God; Matthew has 10 miracles in
The basic pattern of a miracle story is in three parts: a Chapters 8 and 9 of his gospel to show that Jesus is not only
description of the problem, the miracle and the confirmation. a teacher but also a miracle worker; Luke connects miracles
New Testament miracle stories are used to make specific with the work of the Spirit; and in the Gospel of John,
theological points. Mark uses miracles to make the point miracles are used to reveal Jesus true identity.

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2.2

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Read the following miracle accounts to identify the threefold structure: Mark 2:112, Matthew 9:18, Luke 5:1726, John 5:518, John 2:111, John 6:115 and
Luke13:1016. Copy and complete the table, adding the specific verse reference under each of the headings.

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Miracle account Problem Miracle Confirmation
Mark 2:112

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Matthew 9:18

Luke 5:1726

John 5:518

John 2:111
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John 6:115

Luke 13:1016
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Interpretation
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Contemporary approaches to interpreting miracles

Within the Catholic tradition, contemporary biblical scholars identify that these stories are symbolic, and that they have
are not really concerned with the historicity of the miracle symbolic meaning in that they reveal something beyond the
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itself, but rather with what the gospel writers intended to say story itself, something that nourishes the faith of believers.
by telling the story of the miracle, and its place within the The miracle stories are part of the history of the story of
gospel as a whole. We are able to better understand miracles Jesus on earth, but they are also about the meaning of
when we can find out the use of recurring themes or the thatstory.
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placement of the miracle story within the particular gospel.

It is also important to understand the religious and literary
tradition in which the miracle stories were born. The gospel
Healing Miracles
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writers retold the miracle accounts of Jesus in the light of Jesus was well known as a healer and there is a large
their experience of the risen Jesus and within their religious number of healing miracles recorded in the gospels. In
tradition of 1st-century Judaism. the synoptic gospels (Matthew, Mark and Luke), there are
The story of Jesus feeding the five thousand alludes to 13 healing stories related to different physical conditions,
Israels period in the wilderness following the exodus from including fever, leprosy, paralysis, withered hand, bent
Egypt. There was no food and God provided them with back, haemorrhage, deafness, dumbness, blindness, dropsy,
manna, a mysterious bread-like substance that fell from the severed ear, and sickness near death or paralysis. In most
sky each morning like dew. The story of Jesus feeding the healing miracles, touch is involved: Jesus touches the leper;
five thousand also makes the point that Jesus is like Moses, he puts his fingers in the ears of the deaf man. The miracles
and, in fact, Jesus is greater than Moses. The gospel writers were powerful events, and in Greek the word dunamis
employ stylistic and symbolic forms in their accounts of (meaning power) is used to convey the mighty deeds of
miracles: many details are missing and the stories are very Jesus. These deeds of Jesus were understood by the gospel
compact. The stories reflect the kinds of situations Jesus writers as powers from the Power (God).
encountered and kinds of deeds he did.
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 STRAND 1 SACRED TEX TS CHAPTER 2 New Testament 41

previous failures at being healed

the condition of the ill person
doubt about the ability of the healer
various effects the sickness has on members of
thefamily or community
the words or actions of the healer. This sometimes

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includes:
body manipulations such as touching the ears,
washing eyes, commands to walk, dialogue with

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demons, etc.
the fact of confirmation of the healing, which may

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include a person eating again, the surprise of those

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witnessing the event, a visible sign that demons
have left the person or a return to previously
impossibleactivity.

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Figure 2.2 Healing of the Blind Man, by Duccio di Buoninsegna, 130811

Genre
There are also slight differences in the literary form
of healing miracles and nature miracles (for example,
the calming of the storm, walking on the sea, and the
multiplication of loaves and fishes), which are epiphanies
revealing something about the profound character of Jesus.
The accounts of the miracles in the gospels provide
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The genre of the miracle accounts in the New Testament another insight into Jesus, the Messiah and Son of God.
display some common characteristics; these include: Matthews gospel says: 4Go and tell John what you hear and
the presence of a person (or their representative) who see: 5the blind receive their sight, the lame walk, the lepers
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isin need of healing. Sometimes this includes details are cleansed, the deaf hear, the dead are raised, and the poor
ofthe extent of the miraculous deed required: have good news brought to them. 6And blessed is anyone
the length of the illness who takes no offence at me (Matthew 11:46).
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Read each of the excerpts listed below, copy the table and record the relevant details from each story in the appropriate column.

Miracle story Who requires healing, and what is the nature of Who is the healer in the story?
his/her problem? How does the healer go about curing the ill person?
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Who is affected by the illness/ailment and how? What evidence is in the story that proves the
Has this person attempted to be healed in the past? person is fully healed?
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Mark 2:112

Matthew 9:18

Luke 5:1726

John 5:518

John 2:111

John 6:115

Luke 13:1016

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 42 UNDERSTANDING RELIGION 9

2.2 Parables
In Hebrew, parables are called mashal and they were used
by the rabbis and teachers throughout Jewish history
as an aid to interpret the Torah. The primary duty of a
rabbi was to teach, and so telling a story to assist people

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to understand scriptural verses was one way to make an
abstract theological point accessible to people. Parables were
also used to help explain the relationship between G-d and

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Israel. In addition, parables frequently made an ethical point
that explained the consequences of improper behaviour.

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Jesus drew on this well-known literary form andused many

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parables throughout his teaching ministry. Some knowledge
of the parables in the Old Testament helps us to better
understand the parables in the New Testament.

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Most parables combine three qualities: narrative,
metaphor and brevity. A parable tells a story in the shortest
possible way and the story has a double meaning. One
meaning is the surface meaning that is quite clear; the other
meaning will be hidden within the complexities of the story;
there may even be multiple meanings.
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One of the earliest uses of parables can be found in the
Book of Judges 9:815:
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The trees once went out
to anoint a king over themselves.
So they said to the olive tree,
Reign over us.
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9
The olive tree answered them,
Shall I stop producing my rich oil
by which gods and mortals are honoured,
and go to sway over the trees?
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Then the trees said to the fig tree,
You come and reign over us.
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But the fig tree answered them,
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Shall I stop producing my sweetness

and my delicious fruit,
and go to sway over the trees?
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12
Then the trees said to the vine,
You come and reign over us.
13
But the vine said to them,
Shall I stop producing my wine
that cheers gods and mortals,
and go to sway over the trees?
14
So all the trees said to the bramble,
You come and reign over us.
15
And the bramble said to the trees,
If in good faith you are anointing me king over you,
then come and take refuge in my shade;
but if not, let fire come out of the bramble
and devour the cedars of Lebanon.

Figure 2.3 The Parable of the Good Samaritan in stained glass

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ACTIVIT Y
2.4
Read the parable in Judges 9:815.
What is the surface meaning of the parable?
What might be a more complex or hidden meaning?

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In 2 Samuel 12, Davids prophet, Nathan, uses a parable
to expose Davids infidelity. In the books of Isaiah, Jeremiah

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and Ezekiel parables are also used to make certain points.
The first Book of Isaiah (Isaiah 5:17) contains a parable

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about a vineyard, which has the purpose of calling the

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people of Judah to recognise their infidelity to God.

The Song of the Unfruitful Vineyard

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Let me sing for my beloved
my love-song concerning his vineyard:
My beloved had a vineyard
on a very fertile hill.
2
He dug it and cleared it of stones,
and planted it with choice vines;
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he built a watch-tower in the midst of it,
and hewed out a wine vat in it;
he expected it to yield grapes,
but it yielded wild grapes.
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3
And now, inhabitants of Jerusalem
and people of Judah,
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judge between me
and my vineyard.
4
What more was there to do for my vineyard
that I have not done in it?
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When I expected it to yield grapes,

why did it yield wild grapes?
5
And now I will tell you
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what I will do to my vineyard.

I will remove its hedge,
and it shall be devoured;
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I will break down its wall,

and it shall be trampled down.
6
I will make it a waste;
it shall not be pruned or hoed,
Figure 2.4 A relief of the prophet Ezekiel, Fidenza Cathedral, Italy,
and it shall be overgrown with briers and thorns;
circa 7th8th centuries
I will also command the clouds
that they rain no rain upon it. The prophet Ezekiel uses at least three parables when
prophesying. In Ezekiel 17, he uses the allegory of the
7
For the vineyard of the Lord of hosts
eagle in a parable about the failed attempt of Judah to
is the house of Israel,
make an alliance with Egypt, therefore betraying Babylon.
and the people of Judah
InChapter16, he tells the story of a woman who was raised
are his pleasant planting;
he expected justice, by God in the desert who later became a harlot; and in
but saw bloodshed; Chapter 23 he uses the parable of the two sisters, Oholah
righteousness, and Oholibah, to tell the story of the unfaithfulness of Israel
but heard a cry! and Judah before the exile.
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 44 UNDERSTANDING RELIGION 9

The books of Wisdom in the Hebrew scriptures also have Jesus used parables to teach and challenge people, and a
several examples of parabolic literature in the narratives number of his parables are recorded in the synoptic gospels.
of Job, Jonah and Tobit. These stories focus on how the In the parable of the Wicked Tenants (Matthew 21:3343),
mystery of faith in God is revealed. The book of Sirach 10:19 Jesus uses similar imagery as the prophets did in their
uses mashal in the form of a riddle: parables. Some scholars think that Isaiah 5:17 (reproduced
earlier in this chapter) may have been the source for Jesus

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Persons Deserving Honour parable of the Wicked Tenants:
Whose offspring are worthy of honour?
19
33
Listen to another parable. There was a landowner who
Human offspring.
planted a vineyard, put a fence around it, dug a wine press

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Whose offspring are worthy of honour?
in it, and built a watch-tower. Then he leased it to tenants
Those who fear the Lord.
and went to another country. 34When the harvest time
Whose offspring are unworthy of honour?

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had come, he sent his slaves to the tenants to collect his
Human offspring.

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produce. 35But the tenants seized his slaves and beat one,
Whose offspring are unworthy of honour?
killed another, and stoned another. 36Again he sent other
Those who break the commandments.
slaves, more than the first; and they treated them in the

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Mashal, as a literary form, had an influence on Jesus:
wecan see this, in particular, in the parables of salt and
lightand the lost sheep and coins, as well as leaven in
thedough.

Parables in the Talmud

same way. 37Finally he sent his son to them, saying, They
will respect my son. 38But when the tenants saw the son,
they said to themselves, This is the heir; come, let us kill
him and get his inheritance. 39So they seized him, threw
him out of the vineyard, and killed him. 40Now when the
owner of the vineyard comes, what will he do to those
tenants? 41They said to him, He will put those wretches
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to a miserable death, and lease the vineyard to other
The Talmud is like a commentary used by Hebrew scholars
tenants who will give him the produce at the harvest time.
to assist people to understand Jewish Law. It consists 42
Jesus said to them, Have you never read in the
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of two volumes: the Palestinian Talmud, completed in

scriptures:
approximately 5 ce; and Babylonian Talmud, completed The stone that the builders rejected
in the mid-6th century ce. The parables (mashal) in the has become the cornerstone;
Talmud have a clear fourfold structure:
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this was the Lords doing,

a motivation and it is amazing in our eyes?
a key insight called hiddush 43
Therefore I tell you, the kingdom of God will be taken
the mashal itself away from you and given to a people that produces the
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the nimshal (the parables interpretation). fruits of the kingdom.

A mashal was generally used to help interpret a verse
of scripture and was one or two verses; the hiddush was ACTIVIT Y
2.5
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the insight provided for the verse; and the nimshal tried to
makeconnections with the parable and the verse that was
Read Isaiah 5:17 and Matthew 21:3343. Record the similarities and
used for preaching.
differences in a Venn diagram like the one below.
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Parables in the New Testament Isaiah

5:17
Matthew
21:3343
Parables are comparisons that include stories, similes Similarities
and metaphors. The first purpose of the comparison is to
evoke an insight into something not clearly understood
by comparing it to something well known. The second
purpose of a parable is to challenge the hearer into action:
to question and change his/her understanding, attitudes and
behaviour. The parables in the New Testament can generally
be grouped under one of three headings: parables of advent
(what people expect), parables of reversal of expectation
(what Jesus says), and parables of action or new vision (how
people must change).

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The teaching of Jesus and his use of parables has

many similarities to the style of teaching used in
the Hebrew scriptures. The Book of Proverbs 9:15
refers to wisdom as a woman preparing a banquet,
and in Luke 14:1724 Jesus tells the parable of a
banquet to which many people are invited. The

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parables of salt and light in Matthew 5:1316 use a
literary form similar to some writings in the Book
of Proverbs. The parables in the Hebrew scriptures

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and the parables of Jesus draw on the situations
of ordinary people, and both use characters and

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imagery that are familiar to their audience, thereby

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assisting people to understand the word of G-d.
While Jesus may have used imagery that shared
some common ground with the rabbis such as

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and farming the parables of Jesus differ in that
they often have more highly developed plots and
characters.
The parables of Jesus are made up of three linked
parts: a parable narrative, an application of the
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parable, and a response from the hearers or readers.

Parable Narrative
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The parable narrative, sometimes referred to as the

image, tells a fictional story about something that
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relates to the world of the people at the time. The

narrative is not intended to describe a historical
event, but rather a structure such as political rule,
social relationships or a work structure. Therefore,
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researching the world behind the text is a necessary

component in understanding a parable. Parables
are designed to make a theological point and,
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therefore, are placed within a theological context.

Parables also have a narrative structure that
includes exaggeration, the rule of three (use of three
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characters or three things), contrast and the rule

of end stress (where the key point or punch line
appears at the end).

Parable Applications
Parable applications are integral to the parable,
not secondary to the parable. Applications provide
Figure 2.5 A medieval rendering of the parable of the Wicked Tenants, frames for parables. The invitation to compare the
from Speculum Humanae Salvationis, circa 130924 parable to the kingdom of God invites people to
reflect on Gods action past, present and future in
the world. It also invites peopleto ask questions such
as: Where is the Gospels liberating message? and
What does the parable say about Gods promise?

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 46 UNDERSTANDING RELIGION 9

Parable Response Luke 12:1334

The Parable of the Rich Fool
The parable narrative and application presumes the active 13
Someone in the crowd said to him, Teacher, tell
engagement of the listeners. The response of the hearers
my brother to divide the family inheritance with me.
is essential in each parable, even if it is not recorded in 14
Buthe said to him, Friend, who set me to be a judge
the gospel account of the parable. A parable is incomplete or arbitrator over you? 15And he said to them, Take

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without questions and conversation. Parables were told care! Be on your guard against all kinds of greed;
orally and people engaged in conversation about the for ones life does not consist in the abundance of
parable. What we have in the gospel accounts is the written possessions. 16Then he told them a parable: The land
version of the parable; we do not have the oral exchange that

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of a rich man produced abundantly. 17And he thought
subsequently took place as people talked about the parable to himself, What should I do, for I have no place to
and asked questions of Jesus. store my crops? 18Then he said, I will do this: I will

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Amy-Jill Levine, an American biblical scholar, reminds pull down my barns and build larger ones, and there I

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us that modern listeners often miss the original provocation will store all my grain and my goods. 19And I will say to
of parables and that we revert to simplistic interpretations of my soul, Soul, you have ample goods laid up for many
years; relax, eat, drink, be merry. 20But God said to him,

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parables that lack historical grounding and understanding.
You fool! This very night your life is being demanded
The message of Jesus and the meaning of his parables needs
of you. And the things you have prepared, whose will
to be heard in the original context, and the more we know they be? 21So it is with those who store up treasures for
about the time in which the parable was created and the themselves but are not rich towardsGod.
audience to whom it was addressed, the better equipped we
are to understand and interpret the parable.
Do Not Worry
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22
He said to his disciples, Therefore I tell you, do not
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2.6 worry about your life, what you will eat, or about your
body, what you will wear. 23For life is more than food,
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Read Numbers 27:111. The scripture focuses on the inheritance practices and the body more than clothing. 24Consider the ravens:
they neither sow nor reap, they have neither storehouse
of that time.
nor barn, and yet God feeds them. Of how much more
a After reading the passage, what do you learn about the rights of
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value are you than the birds! 25And can any of you by
women?
worrying add a single hour to your span of life? 26If
b Why do you think the daughters of Zelophehad would need to bring then you are not able to do so small a thing as that,
their concerns regarding inheritance before Moses? why do you worry about the rest? 27Consider the lilies,
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c How does Moses resolve the issue? how they grow: they neither toil nor spin; yet I tell you,
Read Deuteronomy 21:1517. even Solomon in all his glory was not clothed like one
a What do you learn about marriage at that time? of these. 28But if God so clothes the grass of the field,
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b The passage is quite complex with regard to how the inheritance which is alive today and tomorrow is thrown into the
is worked out. Debate within your class if you think this method of oven, how much more will he clothe you you of little
inheritance is just. faith! 29And do not keep striving for what you are to eat
and what you are to drink, and do not keep worrying.
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c In modern times, there would be a number of complexities with this

30
For it is the nations of the world that strive after all
method of inheritance. List some of these.
these things, and your Father knows that you need
them. 31Instead, strive for his kingdom, and these things
Luke 12:1334 The Parable of the will be given to you as well.
RichFool 32
Do not be afraid, little flock, for it is your Fathers
The Parable of the Rich Fool, found in Lukes gospel, is good pleasure to give you the kingdom. 33Sell your
prompted by an argument between two brothers over possessions, and give alms. Make purses for yourselves
that do not wear out, an unfailing treasure in heaven,
their inheritance. As noted in Activity 2.6, the regulations
where no thief comes near and no moth destroys.
for such inheritances are found in Numbers 27:111 and 34
Forwhere your treasure is, there your heart will
Deuteronomy 21:1517. Rather than acting as a judge bealso.
to settle the dispute between two brothers, Jesus tells
theparable.

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Figure 2.6 The Parable of the Rich Fool, by Rembrandt, 1627

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Matthew 18:1013 The Parable

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2.7 ofthe Lost Sheep
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The Parable of the Lost Sheep occurs in two

The Parable of the Rich Fool brings to light another complexity with inheritance rights.
gospels: Matthew (18:1013) and Luke (15:310).
Thinking of the world behind the text, what do we learn about inheritance and life at
In Lukes gospel, the parable is used to justify
that time?
Jesusconduct of eating with outcasts, which is
What is Jesus view about inheritance?
probably the context in which Jesus first told
The theme of inheritance is used by Jesus to lead into a deeper discussion or theme
the parable. Matthew, on the other hand, uses
about God. What images does Jesus use in the parable to bring a deeper understanding
the parable to remind the people that they must
about God?
conform to authority and that when one member
Using the information about inheritance from Numbers 27:111 and Deuteronomy
of the community goes astray, the community
21:1517, how do you think the people listening to Jesus tell the Parable of the Rich
must put in every effort to get that person back
Fool would have reacted when he gave his final words to the crowd: to sell their goods
into the group.
and give alms to the needy, for where your treasure is, there your heart will be also?

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 48 UNDERSTANDING RELIGION 9

Table 2.1 Two accounts of the Parable of the Lost Sheep

Matthew 18:1013 Luke 15:37

10
Take care that you do not despise one of these little ones; for, I tell you, in So he told them this parable: 4Which one of you, having a hundred sheep and
heaven their angels continually see the face of my Father in heaven. 12What do losing one of them, does not leave the ninety-nine in the wilderness and go
you think? If a shepherd has a hundred sheep, and one of them has gone astray, after the one that is lost until he finds it? 5When he has found it, he lays it on his

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does he not leave the ninety-nine on the mountains and go in search of the one shoulders and rejoices. 6And when he comes home, he calls together his friends
that went astray? 13And if he finds it, truly I tell you, he rejoices over it more than and neighbours, saying to them, Rejoice with me, for I have found my sheep that
over the ninety-nine that never went astray. was lost. 7Just so, I tell you, there will be more joy in heaven over one sinner who
repents than over ninety-nine righteous people who need norepentance.

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Figure 2.7 What is the significance of the shepherd in the Parable of the Lost Sheep?
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Conduct some research to find out what the role of the shepherd was at the time of Jesus.
From your research of the world behind the text on the role of the shepherd, why do you think that Jesus chose this context to set the parable?
The writers of Matthew and Lukes gospel have presented two different versions of the parable. What do we learn about the communities to which the parables
arebeing presented?

Matthew 13:2430, 36-43 of the material in Chapter 13 up to Verse 35 has a parallel in

The Weeds among the Wheat the gospels of Mark and Luke, but from Verse 35 Matthew
Chapter 13 in Matthews gospel is known as the third major presents his own material.
discourse, or high point of the gospel, because it consists of The chapter opens with the Parable of the Sower
seven parables and some explanations of them. Everything (13:19); this is followed by the purpose of the parable
in this section is concentrated on the Reign of God, (13:1017) and then an explanation of the parable
sometimes known as the Kingdom of God. Interestingly, all (13:1823). The Parable of the Weeds among the Wheat

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hasno direct parallel in the other gospels, but many without difficulty, for when Jesus asks them in 13:51 if they
scholarsbelieve it to be a rewriting of Mark 4:2629, have understood, they all reply, Yes.
theParable of the GrowingSeed:
The Parable of Weeds among the Wheat
26
He also said, The kingdom of God is as if someone 24
He put before them another parable: The kingdom of
would scatter seed on the ground, 27and would sleep
heaven may be compared to someone who sowed good
and rise night and day, and the seed would sprout and

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seed in his field; 25but while everybody was asleep, an
grow, he does not know how. 28The earth produces of
enemy came and sowed weeds among the wheat, and
itself, first the stalk, then the head, then the full grain in
then went away. 26So when the plants came up and bore
the head. 29But when the grain is ripe, at once he goes in
grain, then the weeds appeared as well. 27And the slaves

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with his sickle, because the harvest has come.
of the householder came and said to him, Master, did
Not only has Matthew updated the Markan parable to you not sow good seed in your field? Where, then, did

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suit the needs of his community, but he also provides an these weeds come from? 28He answered, An enemy has

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allegorical interpretation, as follows: done this. The slaves said to him, Then do you want
us to go and gather them? 29But he replied, No; for in
36
Then he left the crowds and went into the house. And gathering the weeds you would uproot the wheat along

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his disciples approached him, saying, Explain to us the with them. 30Let both of them grow together until the
parable of the weeds of the field. 37He answered, The harvest; and at harvest time I will tell the reapers, Collect
one who sows the good seed is the Son of Man; 38the the weeds first and bind them in bundles to be burned,
field is the world, and the good seed are the children but gather the wheat into my barn.
of the kingdom; the weeds are the children of the evil
one, 39and the enemy who sowed them is the devil; the
harvest is the end of the age, and the reapers are angels.
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40
Just as the weeds are collected and burned up with
fire, so will it be at the end of the age. 41The Son of Man
will send his angels, and they will collect out of his
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kingdom all causes of sin and all evildoers, 42and they

will throw them into the furnace of fire, where there will
be weeping and gnashing of teeth. 43Then the righteous
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will shine like the sun in the kingdom of their Father.

Letanyone with ears listen!
In Matthews gospel, very few parables are explained
as they are in the other gospels. This is because Matthews
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audience was primarily Jewish, so they were familiar with

the use of parables and how they were used to unpack ideas
and make a point. Matthews aim in telling the parables
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is to focus on the revealed truth of Gods purpose in

salvation history. There appears to have been some people
in Matthews community who were opposed to the mission
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to the Gentiles and people who wanted to abandon the

teachings of the Torah. Matthew (13:30) reminds the people
that a mixed group of believers is possible:
30
Let both of them [the Jewish and Gentile Christians]
grow together until the harvest; and at harvest time [the
final judgement] I will tell the reapers, Collect the weeds
first and bind them in bundles to be burned, but gather
the wheat into my barn.
Matthews community is to remain a mixed body of
wheat: those who live up to righteousness and tares, and
those who fall short. Matthew also portrays the disciples
differently from Mark, where they constantly misunderstand
Jesus. In Matthew, the disciples understand all the parables Figure 2.8 An artists depiction of the enemy sowing weeds

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 50 UNDERSTANDING RELIGION 9

All three key characters in the parables are images of

ACTIVIT Y
2.9 God and demonstrate the qualities we expect of God.

The Parable of the Weeds among the Wheat is set in a context that would Luke 15:810
have been very familiar to the intended audience. What might we learn The Parable of the Lost Coin
about farming and agriculture in 1st-century Palestine?
8
Or what woman having ten silver coins, if she loses one

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The parable also contains a number of characters in the parable. List these of them, does not light a lamp, sweep the house, and
characters and note their role in the story. search carefully until she finds it? 9When she has found
it, she calls together her friends and neighbours, saying,
It is interesting to note that one of the characters in the parable above
Rejoice with me, for I have found the coin that I had

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is a slave. Why do you think Jesus would have used this character in the
lost. 10Just so, I tell you, there is joy in the presence of
parable? What do we learn about society?
the angels of God over one sinner who repents.

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Compare Marks version of the parable and Matthews version. List the

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changes to the original parable. Complete a Venn diagram showing the The parable of the lost coin has a prominent female
similarities and differences. protagonist, just like stories in the Hebrew scriptures that
In what way or ways do the changes to Matthews version of the parable feature strong protagonists such as Ruth, Esther and Judith.

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add to the message that Jesus was trying to relay to those listening?
Provide evidence to support your claims.
How do you think a Jewish audience listening to Matthews version of this
parable would have reacted to hearing that they should embrace others
into their community?
All of these stories could be interpreted as a challenge to
misogyny.

Matthew 25:3146 The Judgement

ofthe Nations
This story, unique to the gospel of Matthew, is a description
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of the Last Judgment and it contains a few parabolic images
Luke 15:810 The Lost Coin
with allegorical significance: shepherd, sheep, goats and the
Luke places three lost parables together in his gospel: the
separation of the herds to the right and left hand. The account
Lost Sheep (15:37), the Lost Coin (15:810) and the Lost
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is really an apocalyptic revelation with the parable occurring

Son (15:1132). Sometimes called the Three Parables of Joy,
in Verses 32 and 33: 32All the nations will be gathered before
these parables use three different images of God: God as
him, and he will separate people one from another as a
Shepherd, God as a Searching Woman and God as Parent
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shepherd separates the sheep from the goats, 33and he will

and Father.
putthe sheep at his right hand and the goats at the left.
In Luke 15:810, Jesus tells the story of a woman looking
for a lost coin. She sweeps until she finds it and then calls The Judgement of the Nations
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her neighbours together to rejoice with her. Scholars have 31

When the Son of Man comes in his glory, and all the
suggested that the lost money may have been part of the
angels with him, then he will sit on the throne of his
womans wedding dowry or a wedding gift. Women at this glory. 32All the nations will be gathered before him, and
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time had no rights of inheritance and they were considered he will separate people one from another as a shepherd
the property of their father or husband. If the coin was a gift separates the sheep from the goats, 33and he will put the
to the bride and part of her dowry then she was allowed to sheep at his right hand and the goats at the left. 34Then
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keep the money. The womans thorough search of the house the king will say to those at his right hand, Come,
for the money may have be prompted by her need to keep you that are blessed by my Father, inherit the kingdom
her dowry safe because if a woman was divorced by her prepared for you from the foundation of the world;
husband, her dowry money was given back to her. Each of
35
for I was hungry and you gave me food, I was thirsty
the three lost parables shows qualities and characteristics of and you gave me something to drink, I was a stranger
God, as depicted in Table 2.2. and you welcomed me, 36I was naked and you gave me
clothing, I was sick and you took care of me, I was in
prison and you visited me. 37Then the righteous will
answer him, Lord, when was it that we saw you hungry
and gave you food, or thirsty and gave you something
Table 2.2 Qualities and characteristics of God

Shepherd Woman Father

concern, anxiety, action, effort, aggressiveness, concern, anxiety, action, effort, aggressiveness, concern, anxiety, compassion, seeking, waiting,
achieving goal, rejoicing achieving goal, rejoicing forgiving, rejoicing

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 STRAND 1 SACRED TEX TS CHAPTER 2 New Testament 51

to drink? 38And when was it that we saw you a stranger

and welcomed you, or naked and gave you clothing?
39
And when was it that we saw you sick or in prison and
visited you? 40And the king will answer them, Truly I
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2.10
This Parable of the Judgement of the Nations provides a very clear vision
tell you, just as you did it to one of the least of these who
Jesus had for society. Why do you think that Jesus needed to tell people
are members of my family, you did it to me. 41Then he
how to create a community?
will say to those at his left hand, You that are accursed,

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What might we learn about the world of 1st-century Palestine from a
depart from me into the eternal fire prepared for the
devil and his angels; 42for I was hungry and you gave me behind the text investigation of this parable?
no food, I was thirsty and you gave me nothing to drink, People listening to this parable would have been quite shocked at some of

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43
I was a stranger and you did not welcome me, naked the suggestions. List what people are expected to do in the parable. After
and you did not give me clothing, sick and in prison conducting some research into the purity laws of 1st-century Palestine,

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and you did not visit me. 44Then they also will answer, note which actions would have been quite disturbing to a Jewish

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Lord, when was it that we saw you hungry or thirsty or audience and why.
a stranger or naked or sick or in prison, and did not take

2.3 Conclusion
care of you? 45Then he will answer them, Truly I tell

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you, just as you did not do it to one of the least of these,
you did not do it to me. 46And these will go away into
eternal punishment, but the righteous into eternal life.
The story presents a practical religion that requires
actions of loving kindness and love of neighbour. It provides
the list of six of the seven corporal works of mercy, which
Parables use simple language to explain complex theological
and ethical ideas. Jesus uses the well-known literary form
of parable to help explain the Reign of God. On the surface,
parables may appear to be simple stories but they have
deeper meaning (or meanings). Miracle stories also make
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are later developed in the catechetical tradition. The six theological points and their placement with each of the
corporal works of mercy are: to feed the hungry, to give gospel accounts provides insight to their meaning and
drink to those who are thirsty, to clothe the naked, to shelter significance, while at the same time demonstrating the
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the homeless, to visit the sick and to visit the imprisoned. salvific and creative work of God in the world.
Theseventh corporal work of mercy to bury the dead is
not included in this list, but was considered important and
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later added to the list of the corporal works of mercy.

Figure 2.9 Feeding the poor is a corporal work of mercy.
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