|Events in the|
| Life of Jesus |
according to the canonical gospels
|Portals: Christianity Bible|
The parables of Jesus are found in the Synoptic Gospels and some of the non-canonical gospels. They form approximately one third of his recorded teachings. Christians place great emphasis on these parables, which they generally regard as the words of Jesus.  
Jesus's parables are seemingly simple and memorable stories, often with imagery, and all teach a lesson in our daily lives. Scholars have commented that although these parables seem simple, the messages they convey are deep, and central to the teachings of Jesus. Christian authors view them not as mere similitudes that serve the purpose of illustration, but as internal analogies in which nature becomes a witness for the spiritual world. 
Many of Jesus's parables refer to simple everyday things, such as a woman baking bread (the parable of the Leaven), a man knocking on his neighbor's door at night (the parable of the Friend at Night), or the aftermath of a roadside mugging (the parable of the Good Samaritan); yet they deal with major religious themes, such as the growth of the Kingdom of God, the importance of prayer, and the meaning of love.
In Western civilization, these parables formed the prototype for the term parable and in the modern age, even among those who know little of the Bible, the parables of Jesus remain some of the best-known stories in the world. 
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As a translation of the Hebrew word מָשָׁל mashal, the word "parable" can also refer to a riddle. At all times in their history the Jews were familiar with teaching by means of parables and a number of parables also exist in the Old Testament.  The use of parables by Jesus was hence a natural teaching method that fit into the tradition of his time.  Bishop Tom Wright observes that his parables are similar to the dreams recounted in the Old Testament, which are presented "in search of meanings".  The parables of Jesus have been quoted, taught, and discussed since the very beginnings of Christianity.
Parables are one of the many literary forms in the Bible, but are especially seen in the gospels of the New Testament. Parables are generally considered to be short stories such as the Good Samaritan, and are differentiated from metaphorical statements such as, "You are the salt of the earth." A true parable may be regarded as an extended simile.  Adolf Jülicher viewed parables as extended metaphors with a picture part (Bildhälfte), a reality part (Sachhälfte), and a point of comparison (tertium comparationis) between the picture part and the reality part.  For example, the following parable in Luke 7:31–32 illustrates Jülicher's approach to parables:
Although some suggest parables are essentially extended allegories, others emphatically argue the opposite.  Dr. Kenneth Boa states that "Parables are extended figures of comparison that often use short stories to teach a truth or answer a question. While the story in a parable is not historical, it is true to life, not a fairy tale. As a form of oral literature, the parable exploits realistic situations but makes effective use of the imagination... Some of the parables [of Christ] were designed to reveal mysteries to those on the inside and to conceal the truth to those on the outside who would not hear." 
The three synoptic gospels contain the parables of Jesus. There are a growing number of scholars who also find parables in the Gospel of John, such as the little stories of the Good Shepherd (John 10:1–5) or the childbearing woman (John 16:21). [lower-alpha 1] Otherwise, John includes allegories but no parables. Several authors such as Barbara Reid, Arland Hultgren or Donald Griggs comment that "parables are noticeably absent from the Gospel of John".    [lower-alpha 2]
William Barry states in the Catholic Encyclopedia (1913) "There are no parables in St. John's Gospel. In the Synoptics ... we reckon thirty-three in all; but some have raised the number even to sixty, by including proverbial expressions".  The Gospel of Luke contains both the largest total number of parables (24) and eighteen unique parables; the Gospel of Matthew contains 23 parables of which eleven are unique; and the Gospel of Mark contains eight parables of which two are unique.
In Harmony of the Gospels, Cox and Easley provide a Gospel harmony for the parables based on the following counts: Only in Matthew: 11, only in Mark: 2, only in Luke: 18, Matthew and Luke: 4, Matthew, Mark and Luke: 6. They list no parables for the Gospel of John. 
Parables attributed to Jesus are also found in other documents apart from the Bible. Some of these overlap those in the canonical gospels and some are not part of the Bible. The non-canonical Gospel of Thomas contains up to fifteen parables, eleven of which have parallels in the four canonical Gospels. The unknown author of the Gospel of Thomas did not have a special word for "parable", making it difficult to know what he considered a parable.  [lower-alpha 3] Those unique to Thomas include the Parable of the Assassin and the Parable of the Empty Jar.
The noncanonical Apocryphon of James also contains three unique parables attributed to Jesus.  They are known as "The Parable of the Ear of Grain", "The Parable of the Grain of Wheat", and "The Parable of the Date-Palm Shoot". 
The hypothetical Q document is seen as a source for some of the parables in Matthew, Luke, and Thomas. 
In the Gospel of Matthew (13:10–17) Jesus provides an answer when asked about his use of parables: 
Then his disciples asked him what this parable meant. He said, "To you it has been given to know the secrets of the kingdom of God; but to others I speak in parables, so that
'looking they may not perceive,
and listening they may not understand.'"
While Mark 4:33–34 and Matthew 13:34–35 may suggest that Jesus would only speak to the "crowds" in parables, while in private explaining everything to his disciples, modern scholars do not support the private explanations argument and surmise that Jesus used parables as a teaching method.  Dwight Pentecost suggests that given that Jesus often preached to a mixed audience of believers and non-believers, he used parables to reveal the truth to some, but hide it from others. 
The Anglican bishop of Montreal, Ashton Oxenden, suggests that Jesus constructed his parables based on his divine knowledge of how man can be taught:
This was a mode of teaching, which our blessed Lord seemed to take special delight in employing. And we may be quite sure, that as "He knew what was in man" better than we know, He would not have taught by Parables, if He had not felt that this was the kind of teaching best suited to our wants.— Oxenden 1864, p. 1
In the 19th century, Lisco and Fairbairn stated that in the parables of Jesus, "the image borrowed from the visible world is accompanied by a truth from the invisible (spiritual) world" and that the parables of Jesus are not "mere similitudes which serve the purpose of illustration, but are internal analogies where nature becomes a witness for the spiritual world". 
Similarly, in the 20th century, calling a parable "an earthly story with a heavenly meaning",  William Barclay states that the parables of Jesus use familiar examples to lead men's minds towards heavenly concepts. He suggests that Jesus did not form his parables merely as analogies but based on an "inward affinity between the natural and the spiritual order." 
A number of parables that are adjacent in one or more gospels have similar themes. The parable of the Leaven follows the parable of the Mustard Seed in Matthew and Luke, and shares the theme of the Kingdom of Heaven growing from small beginnings.  The parable of the Hidden Treasure and parable of the Pearl form a pair illustrating the great value of the Kingdom of Heaven, and the need for action in attaining it. 
The parables of the Lost Sheep, Lost Coin, and Lost (Prodigal) Son form a trio in Luke dealing with loss and redemption. 
The parable of the Faithful Servant and parable of the Ten Virgins, adjacent in Matthew, involve waiting for a bridegroom, and have an eschatological theme: be prepared for the day of reckoning.  The parable of the Tares  the parable of the Rich Fool,  the parable of the budding fig tree,  and the parable of the barren fig tree  also have eschatological themes.
Other parables stand alone, such as the parable of the unforgiving servant, dealing with forgiveness;  the parable of the Good Samaritan, dealing with practical love;  and the parable of the Friend at Night, dealing with persistence in prayer. 
|Sower||Hidden Treasure||Pearl||Growing Seed||Mustard Seed||Leaven|
|Lost Sheep||Lost Coin||Prodigal (Lost) Son|
|Good Samaritan||Two Debtors||Unforgiving Servant|
|Friend at Night||Unjust Judge||Pharisee & Publican|
|Faithful Servant||Ten Virgins||Great Banquet||Rich Fool||Wicked Husbandmen||Tares|
|The Net||Budding Fig Tree||Barren Fig Tree|
|Wise & Foolish Builders||Lamp under a Bushel||Unjust Steward||Rich Man and Lazarus||Talents (Minas)||Parable of the Workers in the Vineyard|
Of the thirty or so parables in the canonical Gospels, four were shown in medieval art almost to the exclusion of the others, but not mixed in with the narrative scenes of the Life of Christ . These were: the Ten Virgins, the Rich man and Lazarus, the Prodigal Son and the Good Samaritan.  Artists famous for depicting parables include Martin Schongauer, Pieter the Elder Bruegal and Albrecht Dürer. The Workers in the Vineyard also appears in Early Medieval works. From the Renaissance the numbers shown widened slightly, and the various scenes of the Prodigal Son became the clear favorite, with the Good Samaritan also popular. Albrecht Dürer made a famous engraving of the Prodigal Son amongst the pigs (1496), a popular subject in the Northern Renaissance, and Rembrandt depicted the story several times, although at least one of his works, The Prodigal Son in the Tavern , a portrait of himself as the Son, revelling with his wife, is like many artists' depictions, a way of dignifying a genre tavern scene. His late The Return of the Prodigal Son (Hermitage Museum, St Petersburg) is one of his most popular works. In 1857 the Brothers Dalziel commissioned John Everett Millais to illustrate the parables, and this work was published in 1864 in London. 
As well as being depicted in art and discussed in prose, a number of parables form the inspiration for religious poetry and hymns. For example, the hymn "The Ninety and Nine" by Elizabeth C. Clephane (1868) is inspired by the parable of the Lost Sheep:
There were ninety and nine that safely lay
In the shelter of the fold.
But one was out on the hills away,
Far off from the gates of gold.
Away on the mountains wild and bare.
Away from the tender Shepherd's care.
Away from the tender Shepherd's care.
Similarly, "My Hope Is Built" (Edward Mote, c. 1834) is inspired by the parable of the Wise and the Foolish Builders, and "How Kind the Good Samaritan" (John Newton, c. 1779) is inspired by the parable of the Good Samaritan.
A sample Gospel harmony for the parables based on the list of key episodes in the Canonical Gospels is presented in the table below. For the sake of consistency, this table is automatically sub-selected from the main harmony table in the Gospel harmony article, based on the list of key episodes in the Canonical Gospels. Usually, no parables are associated with the Gospel of John, just allegories. 
|1||The Growing Seed||Mark 4:26–29|
|2||The Two Debtors||Luke 7:41–43|
|3||The Lamp under a Bushel||Matthew 5:14–15||Mark 4:21–25||Luke 8:16–18|
|4||The Good Samaritan||Luke 10:25–37|
|5||The Friend at Night||Luke 11:5–8|
|6||The Rich Fool||Luke 12:16–21|
|7||The Wise and the Foolish Builders||Matthew 7:24–27||Luke 6:46–49|
|8||New Wine into Old Wineskins||Matthew 9:16–17||Mark 2:21–22||Luke 5:37–39|
|9||The strong man||Matthew 12:29–29||Mark 3:27–27||Luke 11:21–22|
|10||The Sower||Matthew 13:3–9||Mark 4:3–9||Luke 8:5–8|
|11||The Tares||Matthew 13:24–30|
|12||The Barren Fig Tree||Luke 13:6–9|
|13||The Mustard Seed||Matthew 13:31–32||Mark 4:30–32||Luke 13:18–19|
|14||The Leaven||Matthew 13:33–33||Luke 13:20–21|
|15||The Pearl||Matthew 13:45–46|
|16||Drawing in the Net||Matthew 13:47–50|
|17||The Hidden Treasure||Matthew 13:44|
|18||Counting the Cost||Luke 14:28–33|
|19||The Lost Sheep||Matthew 18:10–14||Luke 15:4–6|
|20||The Unforgiving Servant||Matthew 18:23–35|
|21||The Lost Coin||Luke 15:8–9|
|22||The Prodigal Son||Luke 15:11–32|
|23||The Unjust Steward||Luke 16:1–13|
|24||The Rich man and Lazarus||Luke 16:19–31|
|25||The Master and Servant||Luke 17:7–10|
|26||The Unjust Judge||Luke 18:1–8|
|27||The Pharisee and the Publican||Luke 18:9–14|
|28||The Workers in the Vineyard||Matthew 20:1–16|
|29||The Two Sons||Matthew 21:28–32|
|30||The Wicked Husbandmen||Matthew 21:33–41||Mark 12:1–9||Luke 20:9–16|
|31||The Great Banquet||Matthew 22:1–14||Luke 14:15–24|
|32||The Budding Fig Tree||Matthew 24:32–35||Mark 13:28–31||Luke 21:29–33|
|33||The Faithful Servant||Matthew 24:42–51||Mark 13:34–37||Luke 12:35–48|
|34||The Ten Virgins||Matthew 25:1–13|
|35||The Talents or Minas||Matthew 25:14–30||Luke 19:12–27|
|36||The Sheep and the Goats||Matthew 25:31–46|
|37||The Wedding Feast||Luke 14:7–14|
A number of parables have parallels in non-canonical gospels, the Didache, and the letters of Apostolic Fathers. However, given that the non-canonical gospels generally have no time sequence, this table is not a Gospel harmony.
|#||Parable||Matthew||Mark||Luke||Other parallels   |
|1||The Sower||Matthew 13:1–23||Mark 04:1–25||Luke 08:04–18|| Thomas 9|
1 Clement 24:5
|2||The Tares||Matthew 13:24–53||Thomas 57|
|3||The Growing Seed||Mark 04:26–34||Thomas 21|
|4||The Hidden Treasure||Matthew 13:44||Thomas 109|
|5||The Pearl||Matthew 13:45||Thomas 76|
|6||Drawing in the Net||Matthew 13:47–53||Thomas 8|
|7||The Rich Fool||Luke 12:16–21||Thomas 63|
|8||The Faithful Servant||Matthew 24:42–51||Mark 13:33–37||Luke 12:35–48|| Thomas 103|
|9||The Mustard Seed||Matthew 13:31–32||Mark 4:30–32||Luke 13:18–19||Thomas 20|
|10||The Leaven||Matthew 13:33||Luke 13:20–21||Thomas 96|
|11||The Lost Sheep||Matthew 18:12–14||Luke 15:01–7|| Thomas 107|
Gospel of Truth 31–32
|12||The Wicked Husbandmen||Matthew 21:33–46||Mark 12:1–12||Luke 20:9–19||Thomas 65|
|13||The Talents or Minas||Matthew 25:14–30||Luke 19:13–24||Nazoraeans 18|
|14||The Great Banquet||Matthew 22:1–14||Luke 14:15–24||Thomas 64|
|15||The Strong Man||Matthew 12:29–29||Mark 3:27–27||Luke 11:21–22||Thomas 35|
The Gospel of Mark is the second of the four canonical gospels and one of the three synoptic Gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death, burial, and the discovery of his empty tomb. It portrays Jesus as a teacher, an exorcist, a healer, and a miracle worker, though it does not expound upon the miraculous birth or divine pre-existence. He refers to himself as the Son of Man. He is called the Son of God but keeps his messianic nature secret; even his disciples fail to understand him. All this is in keeping with Christian interpretation of prophecy, which is believed to foretell the fate of the messiah as suffering servant.
The Gospel of Luke tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ. Together with the Acts of the Apostles, it makes up a two-volume work which scholars call Luke–Acts, accounting for 27.5% of the New Testament. The combined work divides the history of first-century Christianity into three stages, with the gospel making up the first two of these – the life of Jesus the Messiah from his birth to the beginning of his mission in the meeting with John the Baptist, followed by his ministry with events such as the Sermon on the Plain and its Beatitudes, and his Passion, death, and resurrection.
The Gospel of John is the fourth of the four canonical gospels. It contains a highly schematic account of the ministry of Jesus, with seven "signs" culminating in the raising of Lazarus and seven "I am" discourses culminating in Thomas' proclamation of the risen Jesus as "my Lord and my God". The gospel's concluding verses set out its purpose, "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."
Gospel originally meant the Christian message, but in the 2nd century it came to be used also for the books in which the message was reported. In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus, culminating in his trial and death and concluding with various reports of his post-resurrection appearances. Modern biblical scholars are cautious of relying on the gospels uncritically, but nevertheless, they provide a good idea of the public career of Jesus, and critical study can attempt to distinguish the original ideas of Jesus from those of the later Christian authors.
Matthew the Apostle is named in the New Testament as one of the twelve apostles of Jesus. According to Christian traditions, he was also one of the four Evangelists as author of the Gospel of Matthew, and thus is also known as Matthew the Evangelist, a claim rejected by most biblical scholars, though the "traditional authorship still has its defenders."
The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. It is about a Jewish traveler who is stripped of clothing, beaten, and left half dead alongside the road. First, a Jewish priest and then a Levite come by, but both avoid the man. Finally, a Samaritan happens upon the traveler. Although Samaritans and Jews despised each other, the Samaritan helps the injured man. Jesus is described as telling the parable in response to a provocative question from a lawyer, "And who is my neighbor?", in the context of the Great Commandment. The conclusion is that the neighbor figure in the parable is the one who shows mercy to their fellow man.
In Christianity, Jesus is the Son of God as written in the Bible's New Testament, and in mainstream Christian denominations he is God the Son, the second Person in the Trinity. Christians believe him to be the Jewish messiah prophesied in the Hebrew Bible. Through Jesus's crucifixion and alleged resurrection, God reputedly offers humans salvation and eternal life, with Jesus's death interpreted as atoning for all sin, thus making humanity right with God.
Jesus, also referred to as Jesus Christ or Jesus of Nazareth, was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, the world's largest religion. Most Christians believe he is the incarnation of God the Son and the awaited Messiah prophesied in the Hebrew Bible.
The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles, which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
The Parable of the Ten Virgins, also known as the Parable of the Wise and Foolish Virgins or the Parable of the ten bridesmaids, is one of the parables of Jesus. According to Matthew 25:1–13, ten virgins await a bridegroom; five have brought enough oil for their lamps for the wait, while the oil of the other five runs out. The five virgins who are prepared for the bridegroom's arrival are rewarded, while the five who went to buy further oil miss the bridegroom's arrival and are disowned.
The Parable of the Mustard Seed is one of the shorter parables of Jesus. It appears in Matthew (13:31–32), Mark (4:30–32), and Luke (13:18–19). In the Gospels of Matthew and Luke, it is immediately followed by the Parable of the Leaven, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings. It also appears in the non-canonical Gospel of Thomas.
The Good Shepherd is an image used in the pericope of John 10:1–21, in which Jesus Christ is depicted as the Good Shepherd who lays down his life for his sheep. Similar imagery is used in Psalm 23 and Ezekiel 34:11–16. The Good Shepherd is also discussed in the other gospels, the Epistle to the Hebrews, the First Epistle of Peter and the Book of Revelation.
The Parable of the Leaven, also called the parable of the yeast, is one of the shortest parables of Jesus. It appears in Matthew 13:33 and Luke 13:20–21, as well as in the non-canonical Gospel of Thomas. In the canonical gospels it immediately follows the Parable of the Mustard Seed, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings. In the Gospel of Thomas it starts a series of three, preceding the Parable of the empty jar and the Parable of the Strong Man.
Luke 10 is the tenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of seventy disciples by Jesus, the famous parable about the Good Samaritan, and his visit to the house of Mary and Martha. This Gospel's author, who also wrote the Acts of the Apostles, is not named but is uniformly identified by early Christian tradition as Luke the Evangelist.
The ministry of Jesus, in the canonical gospels, begins with his baptism in the countryside of Roman Judea and Transjordan, near the River Jordan by John the Baptist, and ends in Jerusalem, following the Last Supper with his disciples. The Gospel of Luke states that Jesus was "about 30 years of age" at the start of his ministry. A chronology of Jesus typically sets the date of the start of his ministry at around AD 27–29 and the end in the range AD 30–36.
Luke 16 is the sixteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teachings and parables of Jesus Christ, including the famous parable of the "rich man and Lazarus". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
The Parable of the strong man is a parable told by Jesus in the New Testament, found in Matt 12:29, Mark 3:27, and Luke 11:21–22, and also in the non-canonical Gospel of Thomas where it is known as logion 35
The historical reliability of the Gospels is evaluated by experts who have not found a complete consensus. While all four canonical gospels contain some sayings and events which may meet one or more of the five criteria for historical reliability used in biblical studies, the assessment and evaluation of these elements is a matter of ongoing debate. Virtually all scholars of antiquity agree that a human Jesus existed, but scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus, and the only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate. Elements whose historical authenticity is disputed include the two accounts of the Nativity of Jesus, the miraculous events including the resurrection, and certain details about the crucifixion.
Oral gospel traditions is the hypothetical first stage in the formation of the written gospels as information was passed by word of mouth. These oral traditions included different types of stories about Jesus. For example, people told anecdotes about Jesus healing the sick and debating with his opponents. The traditions also included sayings attributed to Jesus, such as parables and teachings on various subjects which, along with other sayings, formed the oral gospel tradition. The supposition of such traditions have been the focus of scholars such as Bart Ehrman, James Dunn, and Richard Bauckham, although each scholar varies widely in his conclusions, with Ehrman and Bauckham publicly debating on the subject.
In textual criticism of the New Testament, the L source is a hypothetical oral or textual tradition which the author of Luke–Acts may have used when composing the Gospel of Luke.