The Biblical Genre of "Parables"

William Barclay calls Jesus' parables "... lovely improvisations in the dust and heat of conflict."9 Leland Ryken reminds us that parables "obey the literary principle of verisimilitude (lifelikeness)."10 These colorful stories of Jesus are rooted in real life. In one sense, the parables are simple; in another sense, they are profound. Parables "both revealed truths about the kingdom of God and at the same time shrouded it in mystery."11

Luke introduces the parable of "The Pharisee and the Tax Collector" (Luke 18:9-14) by explaining: "To some who were confident of their own righteousness and who looked down on everybody else, Jesus told this parable."12 Ryken refers to what he calls the "cracks" in the realism of the parables "there is often an element of exaggeration or improbability in them."13 In this parable we might ask, "Did anyone really pray like the Pharisee?" The improbability escalates in discovering that the typically perceived good man (a Pharisee14) is a bad man, and the typically perceived bad man (a tax collector) is a good man (or at least, a justified man).

One can imagine the irritation in the religious establishment at hearing Jesus' words. To suggest that a culturally despised tax collector would be justified and a Pharisee unjustified was heresy of the highest order.

The tax collector leaves the temple justified rather than the Pharisee who has lived a good life, but fails to recognize his need for God's mercy. This reversal of roles triggers an emotional response in Jesus' listeners (especially the religious leaders). Understanding these visceral reactions are important if the message of the parable is to burst forth.

Gordon Fee and Douglas Stuart tell us that the parables have certain "points of reference,"15 the understanding of which are necessary if the parable is to have an impact upon hearers. For example, the audience who heard this parable had an immediate reaction to both "Pharisee" and "tax collector;" these words are the "points of reference." One problem we face in preaching parables is that a contemporary audience does not connect with these first-century points of reference. Therefore, in order to preach parables, the preacher must have a sense of how first century listeners responded to these referrals. Then, the sermon must fashion "contemporary points of reference" that evoke a similar response.

The Question, the Quest, and the Discovery

Let's think of the parable in terms of "a question," "a quest," and a "discovery." The parable raises what I call a "living question." I would state that question as follows: "Is there something about the nature of being 'religious' which causes Jesus to be our adversary?" Or I might word it: "What is there about the nature of being religious that can close our minds to God's truth -- even when that truth comes from His Son?"

This question refuses to allow the text to remain distant, either from the preacher or from the religious people who hear it. In fact, we might ourselves feel some of the uncomfortableness experienced by the Pharisees. The passage could then develop into a prophetic word to our listeners -- to us! After all, the primary opposition Jesus faced during His ministry was from religious leaders.