#54: The Apologetics of Jesus: His Parables

Hello thinker,

We continue our discussion of the apologetics of Jesus based on the book of the same name by Normal Geisler and Patrick Zukeran. [1] Recall from previous notes, we saw Jesus reasoning and providing evidence for his divine nature. In John 5 he argued from the Law that his claims are only valid if the testimony of two or three witnesses corroborate the truth (Deut 19:15). He then provided five of the greatest testimonies. Last month we saw how he used evidence – miracles – to prove his identity. And from the outset, we said that Jesus’ life – his physical presence on earth – is the greatest evidence, the greatest apologetic, for the existence of God and Jesus’ divinity.

This month we discuss his apologetic use of parables to further prove his identity. Geisler and Zukeran note that parables are “an effective way to penetrate hardened hearts that are not receptive to a direct presentation of the truth.” Parables are stories – stories that teach spiritual lessons in an indirect way. Jesus understood that simple stories gained listeners’ attention and planted truths in their hearts and minds. His stories were simple but filled with meaning. They were simple in that they involved minimal characters (e.g., God or himself; the audience; and the Jewish leaders). But they also “illustrated a truth, exposed . . . false ideas, and called for a proper response.” If you are like me, I have also found that teaching through stories usually has a bigger and longer-lasting impact than simply stating facts and propositions.

Geisler and Zukeran outline Jesus’ underlying approach – his apologetic logic – through parables as well as testimony and prophecy – as follows:

                  Proposition 1:  In the Old Testament, God refers to himself as X.

                  Proposition 2:  I am X.

                  Therefore, I am God.

For example, Phillip Payne states that 20 of Jesus’ 52 narrative parables “depict Him in imagery which the Old Testament typically referred to God.” [2] Payne identifies ten different images of God that Jesus borrows from the OT and employs in his parables.

            The Sower (e.g., Num 24:6-7; Ps 80:8-16; Jer 2:21 used in Luke 8:5-8)

            Director of the Harvest (e.g., Isa 27:3-12; Jer 51:33 used in Matt 13:24-30; Mark 4:26-29)

            The Rock (e.g., Pss 19:14; 28:1; 42:9 used in Matt 7:24-26; Luke 6:46-49)

            The Shepherd (e.g., Ps 23:1; Ezek 34:1-22 used in John 10:1-18)

            The Bridegroom (e.g., Isa 49:18; Jer 2:2; Ezek 16:8-14 used in Matt 9:14-15; Luke 5:33-35)

            The Father (e.g., Deut 32:6; 2 Sam 7:14; Ps 68:5; Mal 1:6 used in Luke 15:11-32)

            Forgiver of Sins (e.g., Exod 32:32; Lev 4:20; Deut 21:8 used in Luke 7:41-43; Mark 2:7)

            The Vineyard Owner (e.g., Deut 8:8; Isa 5:1-7; Jer 2:21; Hos 2:15 used in Matt 20:1-16)

            Use of the Word LORD (Yahweh) (Jesus accepts or applies the title LORD to himself in Matt 25:1-13; Mark 13:32-37)

            God is King (e.g., 1 Sam 12:12; Pss 10:16; 29:10; 48:2 used in Luke 19:11-27) [3]

In another example, we see Jesus present an apologetic argument defending his ministry and claim to deity. In the parable of the Tenants (Matt 21:33-46) the vineyard owner is recognized by the Jews as God because they are familiar with Isaiah’s writings. In Isaiah 5 the prophet warns Israel that the owner will return and judge the nation for their sins. The Jews know that the wicked tenants are the Jewish leaders, that the mistreated servants sent to collect the rent represent OT and NT prophets, and then they learn from the parable that the murdered vineyard owner’s son is Jesus, the Son of God. 

The lessons from this parable (for not just the Jews of that era but for us as well) include (a) the patience and longsuffering of God is evident when he gives the tenants many opportunities to repent; (b) that it is wicked to reject God’s love and patience; and (c) that God’s patience will eventually come to an end and we will be judged.

Geisler and Zukeran conclude,

    The apologetic defense Jesus presents in this parable is:

            (1) His rejection by the leadership of Israel is a fulfillment of Old Testament prophecy.

            (2) Jesus’ teachings will be shown to be true when his prophecies of the destruction of Jerusalem, his death, and his exaltation come to pass.

Jesus brilliantly weaves his message in simple stories that his contemporary hearers understand. The truths he shares are not direct or confrontational; instead, Jesus, the apologist, demonstrates the value of stories to persuade. I agree with Geisler and Zukeran when they say that “the indirect method . . . through story has the added value of eliciting self-discovery.” For those of you who have heard the story about me and my atheist son and (then) fiancé, you may recall that our worldview conversation provided an opportunity for them to self-discover the shortcomings of their beliefs. Admittedly, the engagement was not based on a parable, but it did underline the value of allowing non-believers to uncover truth through questions and stories. How we communicate the truth – with wisdom, gentleness, and respect . . . as exemplified by Christ – is critically important to sharing our faith and evangelism, in general.

In Christ,

Doug 

[1] Most of this short essay is drawn from chapter 5 (pp. 79-88) of the book, The Apologetics of Jesus by Norman L. Geisler and Patrick Zukeran. All uncited quotes are from this chapter.

[2] Geisler and Zukeran cite Philip Payne, “Interpreting Jesus’ Parables” (Ph.D. dissertation, Cambridge University, 1980), 263.

[3] Payne, 313-17.