Parables

H. Young Brad

Description

Fully one-third of Jesus' words in the Synoptic Gospels occur in parables. It could be said that knowing the parables is essential for understanding the person of Christ. In this work, Brad Young displays his unique perspective as a scholar steeped in both Jewish and Christian studies. While parables have timeless messages, reinterpretations in new contexts throughout the centuries have distorted the original meanings and undermined the essence of what Jesus intended for his initial listeners. Young examines the parables that best illustrate the parallels between the rabbinic and Gospel parables. He challenges readers to remember that first-century Judaism was not merely the backdrop for Jesus' teachings but the very stage from which Jesus delivered the message of the kingdom. Jesus' ethics and theology can be properly understood only in the light of first-century Jewish teachings. Young focuses on the historical development and theological significance of parables in both traditions and examines five theological subjects that are dealt with in parables: prayer, grace, reconciliation, calling, and sovereignty.

Sujets

• Philosophie et théologie
• Christian theology

Informations

• Publié par: Baker Publishing Group
• Date de parution: 01 mars 2008
• Nombre de lectures: 0
• EAN13: 9781441237125
• Langue: English
• Poids de l'ouvrage: 1 Mo

Extrait

© 1998 by Brad H. Young
Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com
Ebook edition created 2012
All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher.
eISBN 978-1-4412-3712-5
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
This book is dedicated in loving memory to Dr. Robert L. Lindsey of Jerusalem, who contributed so much to my life and to my understanding of the teachings of Jesus. His linguistic research, synoptic discoveries, and love for the country of Israel and her peoples have been a rich source of inspiration for me.
Table of Contents
Cover
Title Page
Copyright Page
Dedication
Foreword: David Flusser
Acknowledgments
PART I:
The Historical Development and the Theological Significance of Parables in Judaism and Christianity
1. Introduction: Gospel and Rabbinic Parables
PART II:
Jewish Prayer and the Parables of Jesus
2. The Contemptible Friend and the Corrupt Judge
PART III:
Parables of Grace in the Gospels and Their Theological Foundations in Ancient Judaism
3. The Fair Employer: Jewish Grace in Jesus’ Parables
4. The Talents: God’s Gracious Gifts
PART IV:
Teaching in Parables: The Theology of Reconciliation between God and Humanity in Both Judaism and Christianity
5. The Samaritan: Love Your Enemies
6. The Merciful Lord and His Unforgiving Servant
7. The Father of Two Lost Sons
8. The Two Debtors
PART V:
The Disciple’s Call: A Life of Learning and Doing
9. The Urgent Invitation
10. The Search
11. The Find
12. The Decision
13. The Unjust Steward
PART VI:
Torah Learning and God’s Reign
14. Four Types of Hearers
15. Death and Eschatology: A Theology of Imminence

Epilogue
Bibliography
Index of Parables and Illustrations
Index of Names and Subjects
Index of Ancient Sources
Notes
Back Cover
Foreword
This great new book by Brad H. Young is a decisive step in the right direction. Like his previous books, this innovative work on the parables shows that Jesus is both a foundation of the Christian faith and at the same time an integral part of Second Temple period Judaism. Jewish thought is not as is often claimed merely a background for Jesus but is in reality the original context and natural framework of his message.
Few people have recognized this basic fact, not only because of inveterate Christian inhibitions but also because it is a very rare case that a NT scholar can break the language barrier and move freely in the Hebrew and Aramaic sources of early Judaism proficiently, as Young is able to do. Similarly, Jewish scholars often do not use their advantage in this area of research and sometimes cannot move freely in the Christian material because even they are not always free from their own inherited inhibitions. All who are involved in the study of Judaism, however, as well as everyone seeking a better understanding of Jesus, will be challenged by Young’s creative and solid research. Very often the NT , and especially the Synoptic Gospels, elucidate other Jewish sources. This function of the Gospels is similar to that of the Dead Sea Scrolls in contemporary Jewish research.
The parables of Jesus are a part of a broader problem. If one has not become acquainted thoroughly with the other thousands of rabbinic parables, one may have the erroneous impression that Jesus invented this literary form. When one has learned from the rabbinic parables, one is compelled to ask how far the parables of Jesus are the expression of his own specific message and how far he has accepted common Jewish theology and incorporated it in his own message. A similar question arises when one hears other portions of the words of Jesus. For instance, how far is the Lord’s Prayer typically Christian, and how far does it belong organically to the world of Judaism? Or, to put it another way, what is the melodious sound of Jesus’ instrument in the Jewish orchestra that was playing a dramatic symphony during his time?
Two other vital questions remain. They are similar but not identical. The first involves the stream of ancient Judaism to which Jesus belongs, and the second regards his own self-awareness. Jesus surely does not belong to the Zealot movement. He is not an Essene or a Sadducee. The parables are at home exclusively in rabbinic Judaism. They are a typical form of teachings that characterize thought patterns near to the Pharisees. Some parables were invented by the rabbis to serve exegetical purposes. Others focus more on higher theological concerns of daily living. The parables not invented for biblical exegesis explain human dependence upon God and the essence of the divine nature. They promote rabbinic ethics and moral conduct. As an effective vehicle of communication, the rabbinic parable brings the people nearer to the Jewish humane approach of relating to other people. The parables inspire and challenge the people with a fresh awareness of God’s character. How can a person comprehend God and his ways? The rabbinic parables often represent the new sensitivity flowing out of the lenient and compassionate school of Hillel. Because Jesus belonged to this kind of Jewish ethics, he liked to use parables to achieve his purpose. The rabbinic parables have the same aim as Jesus himself.
In fact, it is difficult to determine when Jesus is expressing an opinion in his parables that would conflict with other contemporary Jewish teachers. For one example, the content of Jesus’ parables emphasizes, more than other rabbinic parables, his opinion that the sinners are equal with the righteous. In fact, the sinners are more highly valued before God than those who are proud of their own goodness. This seems to be the message of one parable so significant for Jesus, the Laborers in the Vineyard (Matt 20:1–16). Unlike a rabbinic parallel, where the same salary is paid to all the laborers because the latecomers produce the same amount of work as those who started early, in Jesus’ parable the owner of the vineyard pays all the laborers the same wage regardless of job performance. He wants to be good to all, without any distinctions. While God accepts the sinner in rabbinic parables as well, Jesus more than some other teachers seems to emphasize divine favor given to the outcast.
It is easier to answer the second question, namely, how far do Jesus’ parables express his own high self-awareness (about which I have no doubt)? Jesus’ person is less present in his parables than many suppose. In the parable of the Sower (Luke 8:4–8, 11–18 and parallels), for instance, the content does not, as far as I can see, express the idea that the sower in the parable must be identified with Jesus himself. As I understand it, there is only one parable in which Jesus speaks about his sonship and his future tragedy. This is the parable of the Wicked Tenants (Luke 20:9–19 and parallels). Here Jesus identifies himself with the only beloved son and prophet, foreseeing his own imminent death. As in the parable of the Laborers in the Vineyard (Matt 20:1–16), Jesus transforms existing rabbinic parabolic teaching. At the end of the rabbinic version the son becomes the heir. In Jesus’ parable the son is killed.
This new book by Brad H. Young is a wonderful aid to a real understanding of Jesus’ theology and ethics as embedded in his parables. With scholarly precision, Young explores Jesus’ ethics and theology in comparison with early Jewish teachings. The parallel Jewish material helps to interpret correctly Jesus’ message. Without Young’s painstaking research it would not be possible for Christian readers to have access to the pertinent Jewish sources, which are mostly unknown to the common intelligent reader. It is today indispensable to learn about the Jewish side of Jesus in order to understand our changing world and to find the right way to overcome the present crisis. We all are indebted to Young for his pioneering work.
D AVID F LUSSER P ROFESSOR E MERITUS OF S ECOND T EMPLE P ERIOD J UDAISM AND E ARLY C HRISTIANITY H EBREW U NIVERSITY J ERUSALEM
Acknowledgments
Many friends and colleagues have contributed much to the research and writing of The Parables: Jewish Tradition and Christian Interpretation. As the book is being prepared for publication, my heart is filled with gratitude to so many who worked diligently with me on this project.
First I must thank Joseph Frankovic. Joseph devoted much time and energy to reading the entire manuscript carefully. He not only made important editorial suggestions but also strengthened the text by finding additional sources from his own independent research. His sensitivity to the sometimes fragile relationship between the church and the synagogue has guided his fine efforts. His doctoral work at Jewish Theological Seminary as well as his graduate studies at Oral Roberts University have prepared him to be a bridge builder between the Christian and Jewish communities through academic achievement and educational excellence. He is an outstanding scholar who will continue to make a meaningful contribution to research. I deeply appreciate his efforts on behalf of the present book, which is much improved because of his editorial assistance and scholarly acumen.
Words cannot express my deep feelings of appreciation to Prof. David Flusser of the Hebrew University. Prof. Flusser is a genius who is incredibly gifted in textual analysis. I count it the supreme privilege and joy of my life to have been able to work with him during my doctoral studies at the Hebrew University and to serve as his research assistant and editor. I am grateful that he agreed to write the prolegomenon to this book. He h