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Introduction to the Parables

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stovebolts

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For this study, we will be using the book "Stories with Intent" by Klyne R. Snodgrass. You can pick a copy of his book up on Amazon for around $35 and is well worth the price.

Preface:
I did not intend to write such a long book or take so long doing it 12 years. The process became more important for me then the book. The longer I worked, the more I started to understand, and some of my best insights came in year 11 in the process. Any writing like this - and maybe all writings period - emerges from dissatisfaction. I was not satisfied with the numerous resources available on n parables. Reade- response approaches took the parables entirely out of the arena in which Jesus had placed them. Psychological and sociological approaches allowed the ideological concerns of the interpreter to dominate and domineer. Jesus parables have been commandeered to express whatever agenda people have. My book insists Jesus parables are stories with intent. You do not have the Liberty to make of them what you will. the question is not, "What does this story mean to me?" and it is not, "To what does each element of the story correspond?" The question is, "What was Jesus doing with this story?" Parables are chisels to create space and enable people to see and understand the in breaking of the Kingdom and a first century world. If that was Jesus intent, that needs to be our focus in interpreting. After that we can - and must talk extensively about what to do with the result. Jesus parables reveals his intent, but they still must be appropriated in our context.

Introduction (pg 2)
A parable is not merely a story. "Parable" in its broadest sense refers to an expanded analogy For example, God Forgives and receives sinners as a loving father forgives and receives a wayward son. Such analogies, first and foremost, are comparisons or contrast used to explain or convince. Parables, by their very nature seeking make a rhetorical point. Further, some parables are not stories at all. While the English world parable usually refers to a short narrative with 2 levels of meaning , the Greek and Hebrew words for parable, as we will see, are much broader and cover a variety of literary forms.

The parables of Jesus presuppose the Kingdom they seek to disclose. Imagine having only the stories of Jesus and no sense of their referent. The parable of the prodigal and his elder brother is moving only because of knowledge that the story mirror's God's reception of sinful people and contrast God's reception with the frequent disdain some people have for sinners.

Jesus is parables have been described as both works of art and weapons in his conflict with his opponents. They are both and more. From the day they were first told right to the present, they have brought delight in instruction to countless people and offense to others. Parables were the means Jesus used most frequently to explain the Kingdom of God and to show the character of God and the expectations that God has for humans. That message has often been subverted. Jesus' parables have been abused and forced to serve various purposes , from ancient theological purposes to modern ideological and pastoral ones. Some interpreters treat the parables like modeling clay to be shaped to the interpreters whim. Others attempt to domesticate the parables so that they always follow prescribed rules and give meanings we can tolerate. Neither approach will succeed. The intent of the teller, Jesus himself, with all the power and creativity of his teachings must be the goal of our interpretive work.

These are stories with intent, the communicative intent of Jesus. Anything else is a rewriting of Jesus is parables. The ancient church and modern Christians have often rewritten them to create a new intent. I do not seek the intent of the church, a psychologist, a sociologist, a feminist, or any other such a re-writings, common as they are. I seek to hear the intent of Jesus to his contemporaries, His disciples and his fellow Jews.

What is a Parable (page 8)

Parables function as a lens that allows us to see the truth and to correct distorted vision. They allow us to see what we would not otherwise see, and they presume we should look at and see a specific reality. They are stories with an intent, analogies through which one is an enabled to see truth. Except for five of Jesus is parable Their stories with two levels of meaning, the story level through which one see and the truth level, reality being portrayed.

The immediate aim of a parable is to be compelling, interesting, and in being interesting adverts attention and disarms. A parables ultimate aim is to awaken insight, stimulate the conscience, and move to action. The primary reason Jesus' parables are stories with intent is, as you will see, that they are prophetic instruments, the tool especially of those who have a message from God. They do not occur in sections of the Bible focused on Torah or history or in the writings of the early church. The are used by those who are trying to get God's people to stop, reconsider their ways, and change their behavior.
 
here is the 1st 176 pages for those who want to preview the book and/or start along with this study while waiting for their copy to arrive

 
For this study, we will be using the book "Stories with Intent" by Klyne R. Snodgrass. You can pick a copy of his book up on Amazon for around $35 and is well worth the price.

Preface:
I did not intend to write such a long book or take so long doing it 12 years. The process became more important for me then the book. The longer I worked, the more I started to understand, and some of my best insights came in year 11 in the process. Any writing like this - and maybe all writings period - emerges from dissatisfaction. I was not satisfied with the numerous resources available on n parables. Reade- response approaches took the parables entirely out of the arena in which Jesus had placed them. Psychological and sociological approaches allowed the ideological concerns of the interpreter to dominate and domineer. Jesus parables have been commandeered to express whatever agenda people have. My book insists Jesus parables are stories with intent. You do not have the Liberty to make of them what you will. the question is not, "What does this story mean to me?" and it is not, "To what does each element of the story correspond?" The question is, "What was Jesus doing with this story?" Parables are chisels to create space and enable people to see and understand the in breaking of the Kingdom and a first century world. If that was Jesus intent, that needs to be our focus in interpreting. After that we can - and must talk extensively about what to do with the result. Jesus parables reveals his intent, but they still must be appropriated in our context.

Introduction (pg 2)
A parable is not merely a story. "Parable" in its broadest sense refers to an expanded analogy For example, God Forgives and receives sinners as a loving father forgives and receives a wayward son. Such analogies, first and foremost, are comparisons or contrast used to explain or convince. Parables, by their very nature seeking make a rhetorical point. Further, some parables are not stories at all. While the English world parable usually refers to a short narrative with 2 levels of meaning , the Greek and Hebrew words for parable, as we will see, are much broader and cover a variety of literary forms.

The parables of Jesus presuppose the Kingdom they seek to disclose. Imagine having only the stories of Jesus and no sense of their referent. The parable of the prodigal and his elder brother is moving only because of knowledge that the story mirror's God's reception of sinful people and contrast God's reception with the frequent disdain some people have for sinners.

Jesus is parables have been described as both works of art and weapons in his conflict with his opponents. They are both and more. From the day they were first told right to the present, they have brought delight in instruction to countless people and offense to others. Parables were the means Jesus used most frequently to explain the Kingdom of God and to show the character of God and the expectations that God has for humans. That message has often been subverted. Jesus' parables have been abused and forced to serve various purposes , from ancient theological purposes to modern ideological and pastoral ones. Some interpreters treat the parables like modeling clay to be shaped to the interpreters whim. Others attempt to domesticate the parables so that they always follow prescribed rules and give meanings we can tolerate. Neither approach will succeed. The intent of the teller, Jesus himself, with all the power and creativity of his teachings must be the goal of our interpretive work.

These are stories with intent, the communicative intent of Jesus. Anything else is a rewriting of Jesus is parables. The ancient church and modern Christians have often rewritten them to create a new intent. I do not seek the intent of the church, a psychologist, a sociologist, a feminist, or any other such a re-writings, common as they are. I seek to hear the intent of Jesus to his contemporaries, His disciples and his fellow Jews.

What is a Parable (page 8)

Parables function as a lens that allows us to see the truth and to correct distorted vision. They allow us to see what we would not otherwise see, and they presume we should look at and see a specific reality. They are stories with an intent, analogies through which one is an enabled to see truth. Except for five of Jesus is parable Their stories with two levels of meaning, the story level through which one see and the truth level, reality being portrayed.

The immediate aim of a parable is to be compelling, interesting, and in being interesting adverts attention and disarms. A parables ultimate aim is to awaken insight, stimulate the conscience, and move to action. The primary reason Jesus' parables are stories with intent is, as you will see, that they are prophetic instruments, the tool especially of those who have a message from God. They do not occur in sections of the Bible focused on Torah or history or in the writings of the early church. The are used by those who are trying to get God's people to stop, reconsider their ways, and change their behavior.
I'd like to add to the above.

Jesus spoke in parables for all the reasons listed above.
There are a couple of other reasons that Jesus spoke in parables of which you may want to comment.

1. He spoke in parables because the persons He was speaking to were very familiar with His topics and they could ADD to what He was saying. They could enrich their own experience with what He was teaching by the moral. They were left free to understand it in a personalized way.
If someone just tells you WHAT to believe or think,,,it's more limiting....if the ending is "open" and the story simple,,,you could add to it and make it suit your personal experience more.


2. Jesus said that He spoke in parable so that in hearing some may not hear. Mathew 13:13 He was referring to Isaiah 6:10 and Psalm 119:70

Jesus wanted the persons listening to hear not only with their ears, but with their heart....Mathew 13:15d,e
He wanted them to make an effort to understand what He was saying and that it had eternal consequences. This reminds me of Mathew 16:24 and Luke 14:28

(from my own notes)



Mathew 13:13
13“Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.


Isaiah 6:10
10“Render the hearts of this people insensitive,
Their ears dull,
And their eyes dim,
Otherwise they might see with their eyes,
Hear with their ears,
Understand with their hearts,
And return and be healed.”


Psalm 119:70
70Their heart is covered with fat,
But I delight in Your law.



Mathew 13:15d,e
HEAR WITH THEIR EARS,
AND UNDERSTAND WITH THEIR HEART AND RETURN,
AND I WOULD HEAL THEM.’


Mathew 16:24
24Then Jesus said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.


Luke 14:28
28“For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it?
 
I'd like to add to the above.

Jesus spoke in parables for all the reasons listed above.
There are a couple of other reasons that Jesus spoke in parables of which you may want to comment.

1. He spoke in parables because the persons He was speaking to were very familiar with His topics and they could ADD to what He was saying. They could enrich their own experience with what He was teaching by the moral. They were left free to understand it in a personalized way.
If someone just tells you WHAT to believe or think,,,it's more limiting....if the ending is "open" and the story simple,,,you could add to it and make it suit your personal experience more.


2. Jesus said that He spoke in parable so that in hearing some may not hear. Mathew 13:13 He was referring to Isaiah 6:10 and Psalm 119:70

Jesus wanted the persons listening to hear not only with their ears, but with their heart....Mathew 13:15d,e
He wanted them to make an effort to understand what He was saying and that it had eternal consequences. This reminds me of Mathew 16:24 and Luke 14:28

(from my own notes)



Mathew 13:13
13“Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.


Isaiah 6:10
10“Render the hearts of this people insensitive,
Their ears dull,
And their eyes dim,
Otherwise they might see with their eyes,
Hear with their ears,
Understand with their hearts,
And return and be healed.”


Psalm 119:70
70Their heart is covered with fat,
But I delight in Your law.



Mathew 13:15d,e
HEAR WITH THEIR EARS,
AND UNDERSTAND WITH THEIR HEART AND RETURN,
AND I WOULD HEAL THEM.’


Mathew 16:24
24Then Jesus said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.


Luke 14:28
28“For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it?
amen
 
Agreed, parables are what Jesus uses to separate people that love Him and people that do not. He said in the gospel of John that He speaks in parables so that the wise become dumb and the dumb become wise. What is interesting is that He explains most of the parables later in the texts in a literal sense.

I love parables because they bring earthly meanings to spiritual principles.
 
Agreed, parables are what Jesus uses to separate people that love Him and people that do not. He said in the gospel of John that He speaks in parables so that the wise become dumb and the dumb become wise. What is interesting is that He explains most of the parables later in the texts in a literal sense.

I love parables because they bring earthly meanings to spiritual principles.

Thank you for sharing, but I do have a request for clarification while sharing my belief.

I am not sure how your first emboldened comment in your quote can align with the other emboldened comment in your quote. They do seem to be contrary to each other.

If Jesus had to explain the parables to His disciples at times, then that is Him loving them regardless of them not understanding the parable as is. Otherwise, by your first comment, there would be a danger of judging His disciples that they did not love Him for why they did not understand the parable when first told to them.

Expounding on that point of truth...

I also believe that if any believer out there that does not understand a certain parable at this time, that does not mean the Lord cannot help them understand it later on. We all have different growth in our walk with the Lord and so we should rely on Him to be mindful in that regards if someone doesn't understand a parable or a certain scripture..... yet, even though they are professing believers in Jesus Christ.

Back to your comment, I do not think applying that Jesus separate people as if those who do not understand His parables, is evidence that they do not love Him since you did note that Jesus had to literally explain His parables to His disciples at times.

He does separate unbelievers from understanding His parables; but that should not mean a believer that does not understand His parables is an unbeliever; just in case one misapply His words to mean that for themselves as believers or other believers.

Anyone out there that has a parable that you do not understand, ask Jesus Christ at that throne of grace to give you the wisdom you need to understand His words.

James 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Romans 8:31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

So do not get depress. The Lord will answer, even if He raises someone else to explain the parable to you whereby God will cause the increase for you to receive.

2 Corinthians 3:4 And such trust have we through Christ to God-ward: 5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;

1 Corinthians 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.
 
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This post is to try and help this subject.

Parables are one of my areas of symbolism interest.

Creation has hidden symbolism. This hidden symbolism was opened to the disciples by Jesus (as the disciples asked about: why parables).

stovebolts I do want to help and not hinder. I was taught:
A simple people knew what Jesus was saying, but scripture just does not seem to agree.

Jesus used parables to conceal spiritual information (from the multitudes). In the parables was truth, but so hidden that even the disciples did not understand. Thus, the disciples asked for clarification.

Jesus explained one parable to the disciples as a key to understanding all parables (if readers can not find the key I will supply it). Christian growth is to develop maturity, and spoon feeding does not work for everyone.

After Pentecost parables / hidden information, began to be opened. Somehow the reason Jesus used parables and post Pentecost parable use became blended / confused. There is night and day difference.

Revelation is probably the exception. Why? I really think it is to get us to see hidden and revealed information on two levels (at the same time). I am still working on the way to deal with the Revelation (duality?).

Just search some, then let us discuss what has been already discussed in the previous 6 posts. Some of what I said has already been brought out.

Mississippi redneck
eddif
 
Parables are the way Christ created the world, all good then tares appeared, with people to simply hear God, then the devil speaks, for God to be the centre of everything, and people to never have interest no matter what God does.

Parables are both instruction of the righteousness of the Kingdom of Heaven, and for disputers of this world to turn them into worldly wisdom, and reasoning, for their own gain, instead of for the good of others.
 
This is a good place to bring this.

In Luke 14:31-33 Jesus uses somewhat of a parable about a weaker king coming against a greater king:


31Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? 32And if he is unable, he will send a delegation while the other king is still far off, to ask for terms of peace.

33In the same way, any one of you who does not give up everything he has cannot be My disciple.


I said the weaker king is us, and the greater king is Jesus. And this is about considering the situation and asking for terms of peace instead of going to war with Him. It's a parable about salvation. I was told by someone, "That’s not even close to what it teaches.".

What say you? Who are the kings? Who is the delegation? What are the terms for peace? Are they negotiable? What significance is there in these terms of peace being established while the stronger king is still far off?
 
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This is a good place to bring this.

In Luke 14:31-33 Jesus uses somewhat of a parable about a weaker king coming against a greater king:


31Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? 32And if he is unable, he will send a delegation while the other king is still far off, to ask for terms of peace.

33In the same way, any one of you who does not give up everything he has cannot be My disciple.


I said the weaker king is us, and the greater king is Jesus. And this is about considering the situation and asking for terms of peace instead of going to war with Him. It's a parable about salvation. I was told by someone, "That’s not even close to what it teaches.".

What say you? Who are the kings? Who is the delegation? What are the terms for peace? Are they negotiable? What significance is there in these terms of peace being established while the stronger king is still far off?
I really like your post.
The fitting in the OP may take some doing.

The OP has this as the central point.
"Stories with Intent" by
Klyne R. Snodgrass

How do we interface our thoughts with the book without using the book?

I usually do not read books. So I am guilty of writing my thoughts but not reading others. I have a conflict within myself.

stovebolts will have to ok our leaping around. I really have already struggled with the issue about the book.

Just reading the preface, I already feel I can not totally agree with Snodgrass. I do not want to cause problems. Being who I am is the problem at times.

I want to add to the king area with an updated thought, but maybe not here.

eddif
 
I really like your post.
The fitting in the OP may take some doing.

The OP has this as the central point.
"Stories with Intent" by
Klyne R. Snodgrass

How do we interface our thoughts with the book without using the book?

I usually do not read books. So I am guilty of writing my thoughts but not reading others. I have a conflict within myself.

stovebolts will have to ok our leaping around. I really have already struggled with the issue about the book.

Just reading the preface, I already feel I can not totally agree with Snodgrass. I do not want to cause problems. Being who I am is the problem at times.

I want to add to the king area with an updated thought, but maybe not here.

eddif
When I catch up on my brain surgeries (it's usually busy after a holiday) I'll make it it's own thread.
 
This is a good place to bring this.

In Luke 14:31-33 Jesus uses somewhat of a parable about a weaker king coming against a greater king:


31Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? 32And if he is unable, he will send a delegation while the other king is still far off, to ask for terms of peace.

33In the same way, any one of you who does not give up everything he has cannot be My disciple.


I said the weaker king is us, and the greater king is Jesus. And this is about considering the situation and asking for terms of peace instead of going to war with Him. It's a parable about salvation. I was told by someone, "That’s not even close to what it teaches.".

What say you? Who are the kings? Who is the delegation? What are the terms for peace? Are they negotiable? What significance is there in these terms of peace being established while the stronger king is still far off?
Is there a "right" reading of what this parable means ? Or is it what we can get out of the parable through our own interaction with the Holy Spirit leading us .
 
Jesus parables have been commandeered to express whatever agenda people have. My book insists Jesus parables are stories with intent. You do not have the Liberty to make of them what you will. the question is not, "What does this story mean to me?"
Ok hawkman here is the book’s viewpoint. (?)

(The violent take the kingdom by force). This is a scripture.

Right now we are left deciding.

eddif
 
@stovebolts I do want to help and not hinder. I was taught:
A simple people knew what Jesus was saying, but scripture just does not seem to agree.
Yes 👍 indeed.
I understand you don’t appreciate the academia contained within Snodgrasses book. However, it illuminates what the “simple people” of Jesus day would have known as common.

We are just over 2000 years from when the words of Jesus were spoken and we are from a culture that is far removed from Jesus culture.

What Snodgrass attempts is to bring back the common knowledge of the first century listeners in an attempt and hopes that we “hear” what they would have heard.

It is very interesting to note that very few of Jesus stories with intent are original to Jesus. Many of them were common among the culture with established meanings. However, what makes them unique it the side curve Jesus often spun off trim them. For the ones that were unique to Jesus, many of them pulled off established ideals common among the “ simple people”.

This is why I recommend the book. It takes us back to the culture these stories originated in the hopes we can hear what the original ears heard and then apply that understanding in our modern world.
 
What does Snodgrass have to say about the parable of the lesser and greater kings?
Lots! Way more than I can copy - paste, but here is his 3rd summary point. There are pages well before his summary that are very interesting and there are many pages after summary 3 that carry just as much interest.

Snodgrass covers Luke 14:28-32 for this parable.

The point of the parables is clear. Who would begin to build a tower without analyzing whether he or she had resources to accomplish the task? No one. What king would think of going out to defeat an attacking king without analyzing whether resources were sufficient for victory or whether submission is more advisable? No king would. Just as foolish would be any thought of being a disciple without assessing the impact on one’s life. Discipleship changes allegiances with family, requires the willingness to die, shifts the focus off self-centeredness, places one at the disposal of another, and changes the way one handles financial resources. T. W. Manson reportedly commented, “Salvation may be free, but it is not cheap.” 278 Protestants often stumble at the parable’s focus on human effort and the implication that insufficient power negates discipleship, 279 but offensive or not, this is the assumption of these parables.
A couple of other proposals require comment. Some see an allusion to the tower of Babel (Gen 11: 1-9), which those building could not complete, 280 but this is unlikely. The problem there was not that they started something with insufficient resources; rather, their efforts were prevented. Tom Wright suggests that the reference is to Israel, which was engaged in the greatest building program of the day and was headed for the greatest war she would fight. She was building a tower she could not complete and was about to engage in a war she could not win. 281 Some basis for reflecting on this possibility exists in Luke 19: 42 with Jesus’ repetition of “the things leading to peace” (ta pros eirēnēn) from 14: 32 as he weeps over Jerusalem and announces its destruction. The wording is similar, but Wright’s suggestion is more a co-opting of Jesus’ words to describe Israel, not what Jesus originally had in mind. The parables are about discipleship. Several have suggested that the two parables function to warn in two different directions: against a too easy choice to follow and a choice not to follow. In A. M. Hunter’s words, “In the first parable Jesus says, ‘Sit down and reckon whether you can afford to follow me.’ In the second he says: ‘Sit down and reckon whether you

Snodgrass, Klyne R.. Stories with Intent (p. 386). Wm. B. Eerdmans Publishing Co.. Kindle Edition.
 
Jethro Bodine I've pulled a few more snipits. If this reading interests you, I would highly recomend the Kindle version or get it in hardcover.

The two parables here are parallel but not identical. Both ask about a hypothetical enterprise, analyze the adequacy of resources for the task, and focus on the consequences if the resources are not sufficient. 251 The first engages the hearer/ reader directly; the second is less personal, but the stakes are higher. If a builder fails, he alone bears the brunt of the failure. If a king fails in planning for war, many will die or be subjugated.

Snodgrass, Klyne R.. Stories with Intent (p. 382). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Explanation of the Parable Options for Interpretation 1. The church allegorized the two parables in different directions. Building the tower was understood of spiritual perfection, the resources of which were spiritual capacities or good works. The weaker of the warring kings was understood as the Christian, with the stronger king being either God/ Christ (Gregory) or Satan (Augustine). Gregory understood the powerful king as the coming of Christ to judge us, against which we cannot stand, and therefore we should engage in compassionate works to gain the peace of mercy. 255

Snodgrass, Klyne R.. Stories with Intent (p. 383). Wm. B. Eerdmans Publishing Co.. Kindle Edition.
2. A few modern scholars have also suggested that God is the one who builds the tower and goes to war. The parables are then a call to certainty: God has begun his work and no one should doubt that he will complete it. 256 Similarly a few think Jesus is the one who calculates the cost. 257 3. By far the preponderant view is that these two parables are a warning to disciples to calculate the cost of discipleship. 258 Decisions on the Issues 1. Did these parables originally belong in this context? While it is possible that these parables were told in connection with the surrounding verses, this is not particularly likely. The context itself is unspecified, and the arrangement of this whole section is Lukan and has been framed to emphasize the theme of discipleship. If the invitation to the poor and outcasts is universal and free (14: 21-23), the expectations accompanying the acceptance of the invitation are stringent. As is implied in the preceding parable of the Feast, the primary

Snodgrass, Klyne R.. Stories with Intent (pp. 383-384). Wm. B. Eerdmans Publishing Co.. Kindle Edition.
obstacles to discipleship (and the primary opportunities for discipleship) are possessions and family, points already made in 9: 57-62 (cf. 12: 22-34, 49-53). Cf. Matt 22: 1-14 with its open invitation followed by demand. The structure of this subsection of Luke is as follows: 14: 25: narrative introduction vv. 26-27: requirements of discipleship vv. 28-32: twin parables of assessment v. 33: further requirement of discipleship vv. 34-35: sayings about salt, like Matt 5: 13, understood as referring to discipleship, followed by the challenge to hear This whole passage is arranged to promote discipleship, and clearly the statement “is not able to be my disciple” at the end of vv. 26, 27, and 33 has prominence. The unity of the sayings is not obvious, and, as several have noted, if the parables are omitted, the text that remains (vv. 26-27, 33) reads

Snodgrass, Klyne R.. Stories with Intent (p. 384). Wm. B. Eerdmans Publishing Co.. Kindle Edition.
 
I said the weaker king is us, and the greater king is Jesus. And this is about considering the situation and asking for terms of peace instead of going to war with Him. It's a parable about salvation. I was told by someone, "That’s not even close to what it teaches.".

What say you? Who are the kings? Who is the delegation? What are the terms for peace? Are they negotiable? What significance is there in these terms of peace being established while the stronger king is still far off?
The weaker of the warring kings was understood as the Christian, with the stronger king being either God/ Christ (Gregory) or Satan (Augustine).

Greetings, gentlemen, and blessings in Christ to you both.

I don't often side with Augustine, but in this case I believe he's right. A fuller view of the context reveals the greater king was the lesser king's spiritual enemy, potentially speaking and working through his family and friends. The context suggests this is who would potentially mock and deride him and attempt to dissuade him from the faith, similar to in the Parable of the Sower how the seed fell on shallow soil and could not withstand the heat of the day.

25 Now great multitudes went with Him. And He turned and said to them, 26 “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. 27 And whoever does not bear his cross and come after Me cannot be My disciple. 28 For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it— 29 lest, after he has laid the foundation and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build and was not able to finish’? 31 Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace. 33 So likewise, whoever of you does not forsake all that he has cannot be My disciple. 34 Salt is good; but if the salt has lost its flavor, how shall it be seasoned? 35 It is neither fit for the land nor for the dunghill, but men throw it out. He who has ears to hear, let him hear!” (Luke 14:25-35)

In a parallel passage, the Lord's teaching on "the salt of the earth" also deals with persecution and opposition:

11 Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. 12 Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you. 13 “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. (Matthew 5:11-13)

stovebolts. I own a copy of Snodgrass' book, and it's a substantive and interesting work. I think he is off, however, in some places. I recall posting with Mayflower on another parable at this forum, where I think there was more to the parable than what Snodgrass shares in his book, but it's certainly a good place to start. If you ever decide to do a long-running series on the parables in depth some day, let me know. I would be interested in participating.

Jethro Bodine. Greetings, Jethro. You don't know me, but you might be interested to know that you were one of the first people whose posts I read before first considering joining the forums back in 2017. I thought you were fairly sound theologically, and won the debate you were involved in. Took me years to figure out where I had seen you until JLB mentioned you in private one time and I realized it must have been here.

Thought I would share that with you. Blessings in Christ, and maybe we'll have a peaceful discussion on scripture some day.

Good seeing you active again.
- H
 
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