BIBLE STUDIES. " Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily, whether these things were so" (Acts 17. 11). VOLUME 12. Issued by: " NEEDED TRUTH " PUBLISHING OFFICE: To be obtained from: MR. C. C. BEADSWORTH, " Elderhurst, " Broadway, Newcastle-on-Tyne, 3. Printed in England by James Harwood, Ltd., Derby. ii. CONTENTS. Editors: J. Miller, Jas. Martin, A. T. Doodson. S. Burrows, and G. Prasher, Jun. Page Editorial 9, 61, 97 The Parables: — The use and interpretation of parables...... 1, 12 Divine purposes and their mode of fulfilment.... 12, 21 Further mysteries of the Kingdom.... •.... 23 " The kindness of God our Saviour " 34, 43 Principles of divine judgment........ 45, 53 Service: its responsibilities and recompense..,.. 54, 62 Prayers, supplications and intercessions.... 63, 69 The Lord's return 70, 77 The Lord's exposure of those in Moses' seat.. ».. 78, 89 The falling away of Israel... > 89, 100 The blessing of the Gentiles 102, 109 The excellencies of the Lord Jesus Christ.... Ill Seedtime and Harvest .......... 11 On Scriptural Mysteries .... 30 The Four Centuries of Affliction of Israel.... 87, 100 The High Priest .... 98 Questions and Answers .. '.. 29, 60, 76, 88, 107, 116 BIBLE STUDIES. "Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily whether these things were so " (Acts 17. II). VOLUME 12. JANUARY, 1944. CONTENTS. The Parables: The use and interpretation of parables .... 1 THE PARABLES. The use and interpretation of parables. From Atherton. —This introductory aspect of the subject may be divided into three parts: (1) Old Testament parables to Old Testament people; (2) Old Testament parables to New Testament people; (3) New Testament parables to New Testament people. The first of these parts opens up to us the principle that the divinely recorded history of men was to be considered by each succeeding generation and dispensation as emphasized in Psalm 78. 1-6; for example this psalm begins at the deliverence of Israel from Egypt and concludes at the choice of David as king. Four distinct uses of Old Testament parables are here set forward: (1) that men might believe in God; (2) that they might not forget the works of God; (3) that they might keep His commandments; (4) that they might not be stubborn or rebellious (Psalm 78. 7, 8). Thus it will be realised that a large portion of the Old Testament is in parabolic language which includes many of the shadows, figures, types and similitudes. We next come to the second type of parable, namely, Old Testament parables to New Testament people. This greater use of Old Testament parables is outlined in the New Testament when Paul says in the Holy Spirit, —" These things were our examples " (or types), and " these things happened into them by way of example " and were written for our admonition (1 Corinthians 10. 1-6, and 11, Romans 15. 4). Their interpretation also is revealed by the words of the Lord Jesus Christ (Luke 24. 27, 44, 45). So that whether parable, prophecy or whatever we like to consider, the interpretation of the Old Testament is revealed in Christ. In addition there are seen many fundamental principles surrounding His person and work (e. g., redemption by blood, the sinfulness of man, separation). The third part, New Testament parables to New Testament people, is princi- pally before us in this year's study. Some of the objects of the Lord's parables are: (1) to reveal heavenly things, truths and principles (i. e., Kingdom of Heaven and Kingdom of God); (2) to indicate His divine wisdom and Deity (John 7. 45-46; Proverbs 26. 7-9); (3) to reach and win willing hearts in the simplest of language (Luke 15. 1); (4) to impress His doctrine upon the disciples (Luke 11. 9); (5) to veil from deliberately hardened and stubborn hearts the mysteries of the Kingdom (Matthew 13. 11-13). Some principles of interpretation may be suggested, e. g.: (1) Each parable has one leading theme throughout and it is intended to convey at least one simple lesson, e. g., the unmerciful steward impresses the simple lesson of forgiveness (Matthew 18. 21-35); new wine in new wine skins illustrates that regeneration is vital, not reformation (Matthew 9. 17); the labourers in the vineyard indicate Divine justice and sovereignty (Matthew 20. 1-16). (2) Some parables have a two-fold application; (a) local, temporary and individual; (b) a wider, collective and future applications—e. g. the unfruitful fig tree applies to those who thought there were greater sinners than themselves in that day; secondly to Israel as a 2 BIBLE STUDIES. nation; and their future condemnation (Luke 13. 6-9). The servants and the pounds: firstly, the faithfulness, service, and reward of three servants; secondly, the coming again of the Lord Jesus to judge, and the future accountability of all His servants. (3) The preface, or close of a parable often indicates the interpretation, e. g., (a) some parables begin with " Then shall the kingdom of heaven be likened unto " (Matthew 25. 1); (b) other similar prefaces are given in Luke 18. 1 and 18. 9; (c) in Luke 12. 21 the interpretation is given at the end and not at the beginning. We noted the important fact that the Lord Jesus Christ never made reference to anything in the parables which could not happen in real life. Most of the parables He told were of everyday happenings. In fact, we believe some had already happened (e. g., Luke 10. 30-37). In contrast to this it was seen that in the Old Testament there are one or two fables or allegories brought before us (e. g., Judges 9. 8-15). G. A. Jones. From Ilford. —An understanding of the use and interpretation of parables in Scripture is fundamental to a correct grasp of the meaning underlying them and of the practical lessons which they are intended to convey to us. A parable is a story given to illustrate a spiritual truth or, as has often been explained, an earthly story with a heavenly meaning. Hebrews 9. gives us a clear example of this, and we have the tabernacle of old and those things pertaining thereto, referred to as a " parable for the time now present. " In the Lord's ministry we find that He used parables on many occasions for illustration, and, although not exclusively, very many have a bearing on spiritual truths concerning the Kingdom of Heaven and the Kingdom of God. The use of parables in this connection is clearly indicated in Matthew 13. 11, where in answer to the disciples' enquiry as to why He spoke1 to them in parables, the Lord answered, " Unto you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given. " Great spiritual truths underlay the simple stories of everyday things which the Lord told, and spiritual perception is necessary for a correct interpretation thereof. We need to have the Spirit's enlightenment if we are to understand them aright. It should be our aim and desire to be so indwelt by the Holy Spirit that we may discern the mysteries of the kingdom of which the parables speak. During the Lord's sojourn here He Himself was often- times the expositor of the parables to His disciples (e. g., Matthew 13. 36) and we too should definitely seek to be taught of the Spirit in this connection, for the truths of which they speak are of deep significance. Not only did the mysteries of the kingdom figure largely in the Lord's teaching, but both Philip and Paul taught the things concerning the Kingdom of God (Acts 8. 12, Acts 20. 25). A. G. Jarvis (Jun. ). From Glasgow. —The Lord's teaching in parables occupies no mean place among all the other things that He spake. Matthew 13. 1, 2, tells us, " On that day went Jesus out of the house, and sat by the sea-side. And there were gathered unto Him great multitudes, so that He entered into a boat and sat; and all the multitude stood on the beach. " This we judge was a new mode of teaching, entirely different from the way in which He had usually taught. The disciples themselves seemed surprised and said unto Him in the house, " Why speakest Thou unto them in parables ? " The answer which the Lord gave unto them must have delighted their hearts, as it does ours who are also His disciples: " Unto you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given " (Matthew 13. 11). We are of the mind that verses 12 to 15 are of prime importance, as they contain a guiding principle which we should keep before us in our study of the parables. Verse 12 deals with "the haves" and "have nots, " and with the accompanying verses from Isaiah the prophet, clearly unfolds why the Lord made use of parables. " For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. " They who have are the disciples to whom the Lord said, " But blessed are your eyes, for they see; and your ears, for they hear. For verily I THE PARABLES. 3 say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not " (Matthew 13.