Jesus was a master storyteller, and the synoptic Gospels contain over 30 of his parables. These stories have shaped language and culture, giving us phrases like “prodigal son” and “good Samaritan.” Many parables remain unexplained, compelling readers to reflect deeply on their meaning.

Understanding parables requires some guiding principles. They primarily reveal Jesus’ mission to usher in the Kingdom of God, and we should approach them with an open heart and mind. Jesus often said, “Whoever has ears, let them hear,” emphasizing the need for attentive listening.

When interpreting parables, we must avoid two extremes: glossing over them and missing the point, or over-analyzing every detail for hidden meanings. Instead, we should seek the main message Jesus intended, often highlighted at the story’s conclusion. In the coming months, let’s apply these principles and tools to uncover the richness of Jesus’ parables.

One of Jesus’ favourite ways of communicating with people was through parables. These short, relevant stories drew his audience in, elicited an evaluation & demanded a response. The parable of the sower speaks of 4 soils (hearts) that a seed was sown into. 3 of the 4 didn’t receive the seed well, & eventually it died. But one soil was free from obstacles & due to that, abundant fruit emerged. Should we think our hearts are one of these for all time? No! At any given time, our heart can be in any one of these 4 conditions. The main point of this parable is our receptivity to God’s Word. If we are not receiving God’s Word well we should evaluate our current condition & ask God to show us what might be causing us to be hardened, shallow or preoccupied. If our heart’s condition is freed up, we can be assured that when God’s Word lands in us, we will bring forth abundant fruit that’s aligned with God.

Jesus’ parables seem open to multiple valid interpretations, but this is far from the truth. The Parable of the Wheat and Weeds illustrates this point. Historically, it’s been misused to justify violence against “heretics” and believers, despite Jesus’ directive: “Let both grow together until the harvest.” Today its a proof-text for tolerance in debates over LGBTQ+ inclusion in the church. Misinterpreting the parable, taking “the field” as the Church, has caused repeated tragedy, e.g., Roman Catholic & Anglican church-leaders used it to justify inaction amid abuse scandals. The parable indicates God’s kingdom is already here with the ‘kingdom people,’ even though evil still exists in the world, since the final judgment is not yet. It emphasizes patience and trust in God’s sovereignty over the world as the arena for Gospel work until the End. The Church’s role during the age of grace is not to purge depravity from the world, but to address evil within its own community, while proclaiming Jesus’ kingdom gospel, despite Satan’s sabotage. Abuse of Jesus’ parables has grave consequences; let us learn this crucial lesson from Christian history.

In Matt 13:31-33, Jesus continues his parables about God’s Kingdom. He uses a mustard seed’s growth & leaven’s (yeast) permeating dough to clarify the nature of the Kingdom. All Jews expected God’s Kingdom to come, but expected it to come suddenly & powerfully. Jesus needed to adjust that expectation. He did so first by claiming that the Kingdom hadindeed come through him, & second, that it would grow slowly & until it affected everything. We too need to see that God’s Kingdom has already come through Jesus, & that while it has come, it’s coming is more hidden today. God’s Kingdom is his ruling & reigning among his people, & where his will is done on earth. We have the opportunity to be under his rule & reign at work, in our homes & with our friends. As we do so, people see his Kingdom through our words & deeds. May all of us pray:“May his kingdom come & his will be done on earth as it is in heaven in each of us.”

The two very short parables of finding the hidden treasure and finding the expensive pearl are a pair whose main point is having the appropriate response to the kingdom of heaven. They are similar in that the man and the merchant both sell all to obtain the treasure and the pearl. They are different in that one was not seeking while the other was seeking. Their response of selling all does not mean that we can buy our way into the kingdom. There is no thought of sacrifice. Instead, there is joy in finding such a priceless treasure. May we have the realization of the supreme value of the kingdom of heaven that we are willing to pay any price to enjoy it.

Jesus’ parables address both this life and the afterlife, emphasizing that divine judgment is delayed, not dismissed. At the end-time “harvest,” there’s a separation of “weeds” from “wheat” and “good” from “bad fish”—metaphors for people. The righteous “shine like the sun,” while the wicked face the “furnace” with “weeping and gnashing of teeth,” imagery pointing to indescribable realities.

The parables of the lost sheep and the lost coin give us a picture of the heart of God. He cares for everyone, including those that we would consider of less value. Whether those who wander away from him or those who have yet to believe and become followers of Christ; he cares to the point of diligently seeking them out. When the wanderer or the sinner are found and brought to Christ, there is great rejoicing. This rejoicing is not only in heaven but it should also be in the community of faith. When we see the heart of God (not only for us but for everyone) this should translate into us having the same heart as him. 

In Matthew 18m Jesus is teaching his disciples about what community life looks like in God’s Kingdom. A vital element for relationships to thrive is forgiveness. In the parable of the Unforgiving Servant (18:21-35) we see God completely forgiving & wiping out the enormity of our debt/sin against him. In comparison, when we sin against each other the amount is tiny. But, if we choose not to forgive when someone sins against us, we don’t reflect a proper realization of how much we’ve been forgiven by God! Are we harboring any bitterness or unforgiveness toward someone? As followers of Christ, we don’t have the option of simply ignoring our issues with others. Why not? Because of how we’ve been forgiven by God. How, then, can we not forgive others in the same manner? When we forgive is God’s expectation that we forgive & forget? And, when we forgive someone, is it an instantaneous thing or does it take time?

Jesus’ ‘Rich Man and Lazarus’ parable depicts a dramatic reversal between earthly life and the afterlife. The indulgent rich man ends up in fiery torment; Lazarus’ poverty transforms into bliss at Abraham’s banquet. Some see this as a literal description of Heaven and Hell, but is it instead a morality tale about caring for the poor or a satire on Pharisaic afterlife beliefs? If literal, it supports eternal conscious torment after death; if satirical, it critiques societal neglect but says nothing about the fate of the dead. So, is it reality or a parody?

Scholars argue the story draws on ancient folklore and contradicts Jesus’ teachings on judgment, rewards, and punishments, suggesting it challenges Pharisaic views rather than realistically depicting the afterlife. Jesus’ punchline is clear: “Do you see Lazarus at your gate?” The story underscores Scripture’s sufficiency for repentance over visions of Heaven or Hell, rendering modern “Heaven and Hell tourism” accounts irrelevant.

Most know this parable as the parable of the prodigal son. However, that is only one third of what this parable is illustrating. There are two sons and both are lost yet in different ways. Neither really cares for their father. Both are alienated from the father; the young son is alienated at a distance; the older son is alienated from his father while living close by. Based on the context of Luke 15:1-2, the young son depicts the sinners and tax collectors. The older son depicts the Pharisees and scribes. The younger son repents and returns to the father and is received with open arms. The older son despises and is critical of his brother. The father, who represents Jesus, rejoices and receives the wayward son. This parallels the conclusion of the parable of the lost sheep and the lost coin. We never find out if the older son joined the celebration or stayed out. We may identify with the younger son as well as the older son, depending where we are in our life. Regardless, we are called to have the heart and attitude of the father who rejoices at the return and repentance of the lost son.  

The parable of the Good Samaritan is probably one of the best known of Jesus’ parables. So much so that we even have Good Samaritan laws. What’s important to recognise as in all the parables is why Jesus told it. An expert in Jewish law approached Jesus &questioned him in order to discredit him. Jesus responded by asking him a question, to which the ‘lawyer’ gave the right answer. Jesus then challenged him by telling him to go & do what scripture said he should do: Love God whole-heartedly & love your neighbour as yourself. To which the ‘lawyer’ answered, “Who is my neighbour?” By asking this question the ‘lawyer’ made it clear that there are some people worthy of his loving them & others who are not. Jesus used the parable to show him that followers of Jesus put no limits on who they love, but love all compassionately, with mercy, kindness & loving care. How does this parable challenge you in your daily life? Are there those in need who God is asking you to care for them, to love as you love yourself?

The Good Samaritan calls us to help people in need, and the Parable of the Sheep and the Goats (Matthew 25) deepens this theme. At first glance, it suggests that compassionate acts lead to eternal life, while neglect brings judgment. But key questions arise: Who are “all the nations” being judged—everyone or only survivors of the Great Tribulation? Who are “the least of these my brothers”—the needy in general or specifically God’s people (Christians, Jews, or both)? Mother Teresa saw Jesus in every suffering person, but prominent scholars argue the phrase refers only to persecuted Christians, alleging social justice advocates highjacked the term. So, who is right? And should we see ourselves as generous sheep or as Christ’s suffering brethren? Finally, does “eternal punishment” in Hell mean endless torment or terminal judgment—discipline followed by ultimate extinction? The latter view is gaining traction. Let’s explore these perspectives and uncover the parable’s deeper meaning.

This parable is the concluding word at the end of the Sermon on the Mount (Matt. 5-7). It uses the analogy of building a house either on a solid foundation or without a solid foundation. Those who are wise build on a solid foundation; those who are foolish build without a foundation. Those who are wise do and act on the words of Jesus found in the Sermon on the Mount. Those who hear the words of Jesus but do not do them are called foolish. There will come a time, if not sooner at least later, when we will be judged on our response to Jesus’ words. If our response is admiration of his words without action, we are foolish and our “house” will fall. If we act on his words, we are wise and our “house” will stand at the judgment. As followers and disciples of Christ, our faith is evidenced by our actions. May this parable spur us on to action.

In Lk. 10:21-22, Jesus spoke of himself as the one who was uniquely able to reveal the Father to people. This is exactly what he does in this section of verses. It begins & ends by referring to the Father of his disciples, & he contrasts that to human fathers. The question in their minds was probably,“What kind of Father is he?” Was he one with ultimate control over his children like fathers in their Greco-Roman world? No! Jesus presents God the Father as generous, faithful & caring to his children & ready to answer their prayers. Many of us may not have had the best father as we grew up. So,hearing that God is our Father may be a hurdle for us to embrace God as our Father. I pray that Luke 11:1-13 can begin to turn that around for us.

This parable depicts Jesus’ departure, & eventual return as Sovereign. As Christ’s servants, we are called to serve faithfully in his absence, anticipating his return (or our departure) for reckoning & reward. The parable urges perseverance in fulfilling our God-given tasks while warning negligent servants about retribution— symbolized by “outer darkness” & “gnashing of teeth.” Many regard these as references to torment in Hell, but Scripture voids this view. Genuine believers—even careless ones–are never condemned to Hell, yet judgment remains a reality. Biblical imagery contrasts faithful servants, welcomed into God’s banquet feast, with the unfaithful, temporarily excluded in “outer darkness.” In Jesus’ nuanced teaching about judgment: there are degrees of punishment for the unrighteous in Hell. Christians face varying rewards for faithful service & consequences for neglect. This message should not instill fear of failure, but inspire faithfulness. Let’s take Jesus’ promises and warnings to heart, striving to be faithful and wise servants until we meet him.

This parable of the vineyard workers probably bothers most of us because it seems that the workers are not compensated according to the amount of their work. Jesus is helping his disciples to see that the kingdom of heaven is different than the kingdoms of this world. After Peter asks the Lord what they will get for leaving everything and following him, Jesus does tell them that they will get a reward. However, he continues to challenge them in their thought of serving with reward in view. Jesus is showing them that his disciples should not have any thought of receiving something in return nor should they consider their status nor comparing themselves with others. The first being last and the last being first actually indicates there is no status or hierarchy. The parable also shows that comparison only produces jealousy. As his disciples, we serve out of our love and gratitude for him.

Every important decision that we make involves counting the cost. Jesus challenges his would-be followers to count the cost of becoming his disciples. Followers of Jesus are considered to be disciples as well. We should not have the thought of different levels of followers of Jesus. There is only one type of follower; that is a disciple. Being a disciple means that Jesus has highest priority in our life. That means we love him more than anyone or anything else. We let him determine what we should do. It also means we hold him as most precious and therefore are willing to let go of every thing that prevents us from loving and following him. This parable does not indicate that there is a reward for being his disciple but other parables do make this clear. Let us give ourselves to spend our life learning to be his disciples.

There are times that we go through difficulties in our Christian life, & as we pray about it, we can lose heart when God doesn’t answer us in the way we want. Jesus acknowledges this experience in Luke 18:1, which is in the context of 17:20-37 (suffering as we wait for Jesus to return). Then Jesus tells the parable of the unjust judge & the persistent widow (vv. 2-5). The takeaway message from that parable is not, pester God until he gives you what you want. Rather we’re encouraged to have great persistence of faith. We are not to give up when things don’t go our way. We must keep coming to God & allow him to change us through our many encounters with him. Prayer is an incredible way to approach God & grow our faith.

Jesus’ final parables urge his disciples to stay prepared despite his ‘delayed’ return. Here, the bridegroom’s delay distinguishes the wise bridesmaids, who bring extra oil, from the foolish, who do not. When the bridegroom arrives, those prepared enter the banquet feast, while the unprepared are shut out.

Christ’s followers must remain vigilant—readiness is rewarded, while the negligent miss out on the banquet.

Many of us struggle with our prayer life. In the parable, Jesus addresses ‘how we approach God in prayer.’ One way is depicted in the Pharisee who prays based upon his own merit. This causes him to think so highly of himself & so poorly of others. We also have a tax collector who comes to the temple to pray. He comes humbly to God & acknowledges that he is a sinner, which is accurate on his part. What’s shocking is who God justified or accepted. The scoundrel with a humble heart posture toward God, & not the proud, religious person! Our takeaway lesson from this parable is for us to examine how we come to God in prayer.

This well-known parable has been used both to defend and to denounce capitalism, but both interpretations miss the point. It is a parable—a fictional story with a moral—not a commentary on economic systems. As with other parables involving unjust officials and stewards, the focus is not on endorsing their actions but on illustrating a principle. In ancient Israel ‘talents’ did not mean gifts or abilities, but rather a weight of gold or silver currency. In this story, a master entrusts substantial sums of money to three servants. Two invest & double their funds & are commended; the third, who merely preserves the principal, is condemned as “wicked and lazy.” This reflects first-century Israel’s emerging economy, where wealth creation was possible. The master and the two enterprising servants embraced this shift; the third clung to the old mindset of wealthpreservation. Jesus commends risk-taking—not as an endorsement of capitalism, but as an analogy: just as the servants took risks to gain returns, so his disciples must take risks to advance God’s kingdom. Simply preserving what God entrusted to us is inadequate. Jesus calls us to bold, risk-taking initiatives in his mission.

A big part of Jesus’ ministry while he was on the earth was to challenge the mainstream ideas that the Jewish people had about God and what does it look like to be a good servant of God.

We see that the Jewish leaders specifically the Pharisees teaching the people to follow their traditions. In 586 BCE the first temple was destroyed by the Babylonians. While the Jewish people are in exile in Babylon we start seeing traditions that the Jewish people start adopting. By the time Jesus is alive the Jewish people are having a hard time knowing what is tradition and what is written in the Old Testament.

From 13:1-5 we see the Jewish people trying to understand how God’s judgment works. There are two horrible stories where Jewish people died. The people think that they died because of how bad sinners they were, and they want to see what will Jesus say about it. He has a very clear message to the people; Luke 13:5 “No, I tell you; but unless you repent, you will all likewise perish.”

With that in mind He tells them a parable. In Luke 13:6-9 Jesus tells them about a fig tree that is in a vineyard. The owner goes to get some fruit from that fig tree and there are none. The owner is quite angry because for three years he has been expecting fruit and he still doesn’t find any. He talks with the vinedresser and tells him to cut it down. The vinedresser tells him to give it another chance where He will fertilize the tree so that hopefully it will produce fruit.

This parable is a warning of judgement and a call to repentance. The parable is not saying that God is so angry that He is cutting down the tree; but, at the same time, it is not saying that God does not care if the tree has no fruit in the future. We live in a time where we don’t like to talk about sin or repentance. Our culture is trying to tell us that there is no such thing as sin, and I think we are buying into it.

Throughout all the New Testament there is a theme: Judgment is coming to all because of our sinful nature, Repentance and belief that only through Jesus we find forgiveness of our sins, and God’s heart is full of grace and patience so that we repent.

Jesus is inviting all of us to come to him in true repentance. We hear the word repentance, but many times we might not know what it looks like.

For thousands of years God told the Israelites what repentance looks like. The Israelites had to come to God in understanding of His holiness and what we have done. They brought a sacrifice to pay the price for their sins and they were to have the heart of change.

We must come to God in humility, understanding that our sin is serious and understanding that it is not by our works that we are forgiven. Believing that Jesus is the only way to be forgiven and it is only by his act on the cross that we are redeemed. He has died once on the cross and that covers our sins, but we are called to continually come in repentance to God to be forgiven. This does not mean we do not sin again, or that we are never do the same thing again, but that we change our thinking and our ways to align with God’s righteousness.

This parable of the minas has similarities to the parable of the talents in Matthew 25. However, there are some differences. In this parable there are 10 servants and they all receive the same amount. In addition, there are citizens that oppose the nobleman. Similar to the parable of the talents, the message Jesus was trying to get across was that during the interval between his departure (resurrection and ascension) and his second coming, he expects his followers to engage in service for the sake of His kingdom. God gives us “the capital” in order to profit His kingdom. All our possessions and abilities belong to Christ and should be used for Him. The one servant who does nothing (hides his mina) due to misunderstanding his master, is condemned. The citizens who oppose are judged. If we understanding the Lord and having a proper relationship with him we will become profitable servants who receive the blessing of “well done, good servant.”

In the prelude a man asks Jesus to settle a family inheritance dispute. Jesus refuses—and warns, “Beware of all greed.” Then he tells a story. A wealthy landowner enjoys a bumper harvest. He demolishes his barns to build bigger ones, planning a future of ease and pleasure. There’s no crime in his success. But there’s also no mention of God. No thought of others. No gratitude—only self-indulgence.

Then comes the shock: God Himself interjects: “You fool! This night your life is demanded of you!” In a moment, his wealth is worthless. His plans, torpedoed. Why? Because he believed the lie that abundance means security— that hoarded wealth can shield him from death, from want, from God.

Its a warning. As Western Christians, we’re tempted to build bigger barns labeled ‘retirement, comfort, legacy.’ But Jesus asks: Where is your treasure? Christ calls us to live differently—to give generously, especially to the poor, reflecting God’s good giving. Life isn’t about wealth & possessions. It’s about worship. Whom do we serve?

When we think of what it looks like for committed Christians to be faithful to God we can think of weekly attendance at church, a consistent prayer life, reading the Bible, serving Kids, or even going on a mission trip to reach non-Christians with the good news of Jesus. But how often do we think about the way we use our money as a sign of being faithful to God? Sadly, not often. But in the parable which Jesus gives his disciples (Lk. 16:1-8a), & the subsequent teaching on it (16:8b-13), Jesus helps us see just how crucial our use of money really is. Jesus uses the parable to illustrate how we should use our money to ‘make friends’ for God’s Kingdom. In other words, we can use our wealth to affect people’s lives today & into the future. If this parable challenges you to re-examine how you use your money, it has done what Jesus set out for it to do.

Jesus’ banquet parable echoes Israel’s end-time hope—the Great Messianic Feast—while warning the Pharisees, who assumed they had guaranteed seats:by rejecting Jesus’ invitation, they excluded themselves.Their excuses—property, business, family—exposed misplaced priorities, elitism, and a refusal to welcome the marginalized. In contrast, the poor and broken gladly accept the call, revealing a striking reversal:the expected guests are absent, the unexpected are present; the self-assured are shut out, the “unworthy” are welcomed in. Via his message and meals with sinners, Jesus launched God’s banquet and pointed to the coming kingdom feast.This still confronts us: Do our churches reflect the joy and welcome of God’s feast? Are we inviting all, or clinging to exclusivity? Do we long to see God’s house filled with people from every nation? Our hope isn’t “going to heaven,” but joining God’s Great Banquet. Jesus warns: the unfaithful will be cast out, but the faithful will feast with KingJesus. The banquet is near—don’t miss it!

We find this parable in Matthew 21, Mark 12, and Luke 20 but this teaching will be based on Matthew’s account in chapter 21.

Context A little context, before we get into our parable. The chapter (Matthew 21) starts with Jesus coming to Jerusalem to get ready to celebrate the Passover. This is days before He will be crucified. While Jesus is entering Jerusalem many of the people come and they shout “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest.” The people know that Jesus is of the line of David, the line of Kings. The Jewish people were expecting a Messiah that will be king that will over through the Romans and reestablish Israel’s kingdom.

Who is Jesus? The people know that Jesus is a potential King, but many are asking “Who is this?” (21:10). That’s a question people have been asking for 2000 years. Who is Jesus? Throughout history we see a battle among people about who Jesus is: some would say a prophet, some a good man and many will say God.

‘Parable of the Wicked Tenants’: Jesus’ Answer The ‘Parable of the Wicked Tenants’ is Jesus’ answer of the leaders of the Jewish people. In 21:23 the leaders ask: “by what authority are you doing these things?” and Jesus answers with two parables. Please read Matthew 21:33-45 God is the master of the vineyard and he entrusted tenants (Jewish leaders) to take care of the vineyard (Israel). It is time for the harvest and the master is asking for it. The master sends messengers/’slaves’ (Prophets) to get his share of the harvest and the tenants beat, kill, & stone them. The master sends more messengers, and they kill them as well. In the end the master sends his son saying that they will respect him, but once again the tenants kill him as well.

The Vineyard This parable gives us an image of a vineyard. The image of the vineyard was one that was very familiar to the Jewish people as God used this image a few times in the Old Testament and the Jewish leaders understand that Jesus is talking about them in this parable (21:45) The Jewish leaders were supposed to take care of the people. They were supposed to be an example of what it means to have a relationship with the living God, but we see time after time that not only they do they not take care of the people, but they also abuse them.

A Question There is a question that we have to ask, how do you get to the point where God is standing in front of you, and not only do you not recognize Him, but you want to kill Him. And the answer to that is in the Question they ask Jesus in 21:23 “by what authority are you doing these things?”

The Cornerstone In 21:42 Jesus is quoting Psalm 118:22 by saying that He is the cornerstone. The cornerstone was the first stone that was laid to give direction to the rest of the building. It was the stone that supported a lot of the weight. The Jewish leaders stopped looking to the guidance from the cornerstone (God) and guided themselves by making up laws and traditions. This lead both them and the people to forget who God is and His authority.

What about us? It is easy to look at leaders and judge them but the questions is: do we do the same with our own lives? If we are honest and look at our own lives, a lot of times we don’t read the Bible, spend time in prayer, or in knowing God on a daily basis. We base our opinion on whatever influencer or social media account we follow. Society convinces us that believing in the Bible and God is stupid, not relevant, and we will be on the wrong side of history– and we will believe it! When Jesus is not our cornerstone, and we do not believe in his authority, we will be misled just like the Jewish leaders were. As believers in Jesus, we are the ‘new tenants.’ God is a good Father that wants us to know Him and be in relationship with Him. We are to take care of God’s vineyard and remember that the vineyard is His. To be a tenant is a blessing, an honor and a responsibility. The vineyard can be our Family, our work, Church life, our finances, our time, etc. God gives us all these things to take care of them and use it to produce fruit His kingdom and not our own.

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This week we tackle one of the most challenging parables that Jesus gave. It follows two other parables in Matthew 21 that deal with the religious leaders presuming that their entrance into God’s future kingdom was guaranteed. But Jesus reminds them that tax collectors & prostitutes would enter God’s Kingdom before them because they responded to God’s call to repent, while the religious leaders brushed it off & felt it wasn’t for them. Jesus concludes his parable of the king’s wedding banquet by showing that some will be judged by him because of their chosen inappropriate response to God’s call. Let’s never presume that we are fine & that there’s no need for us to live a life of repentance & obedience to God.

At the heart of Jesus’ preaching and parables is a revolutionary truth: God’s Kingdom has unexpectedly entered our world. In Matthew’s “Parable Discourse” (Matt. 13), Jesus reveals its ‘mysteries’ to those who will listen. Many in Israel, shaped by prophets like Daniel, expected an apocalyptic arrival—evil crushed, Messiah enthroned, peace flooding the earth. But Jesus shatters those expectations. The Kingdom comes subtly, not with power toppling empires. It begins unnoticed, grows in obscurity, and allows evil to linger alongside good. God’s reign is already present — but not yet complete; the final harvest and judgment remain future. This message scandalized Israel’s leaders and still unsettles people today. The Kingdom demands everything—yet offers everything in return. Do we see its surpassing worth? Are we willing to give up all to gain it? Those who do become scribes of the Kingdom—trained, tested, and entrusted with its treasures. Will we live as such Kingdom people, shining light in a world lost in darkness?