The parables

Paragraph summary:

The French word parabole denotes both a symbolic story with a moral or spiritual meaning and a specific geometric figure. In the Bible and literature, a parable is a simple, familiar story with a profound meaning: its “body” is the accessible narrative, its “soul” the hidden teaching. It reveals while concealing, offering truth to those able to receive it, as in the parables of Jesus the Messiah. Derived from the Greek parabolê (“comparison”), it brings a heavenly reality alongside an everyday scene. By extension, “speaking in parables” means expressing oneself indirectly or enigmatically.

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A parable is an allegorical narrative with a moral or spiritual purpose, while the French word parabole also denotes a geometric figure with precise mathematical properties. The term therefore carries rich and distinct meanings in different fields.

Literary and theological meaning

In religion and literature, a parable is a symbolic story, often brief and familiar, that conveys moral or spiritual teaching through images drawn from everyday life. It differs from allegory through its narrative simplicity and its capacity to invite a reading on two levels:

The “body” of the parable is the story itself, accessible to everyone and often drawn from common experiences (sowing, banquets, journeys, and so on).

The “soul” of the parable is the hidden teaching, which requires attention and discernment to grasp.

In the biblical tradition, particularly among the prophets and in the Gospels, the parable is used to conceal while revealing: it reveals a truth to those ready to hear it, while hiding it from those who are not. Jesus the Messiah uses it extensively, as in the parables of the good samaritain — afficher la définition INF107, the prodigal son and the sower.

The Greek etymology parabolê (παραβολή) means “comparison” or “placing alongside”, highlighting its teaching function: bringing a heavenly or moral reality alongside an earthly situation to make it easier to understand.

Figurative use

In everyday language, “speaking in parables” means expressing oneself indirectly or enigmatically, often to avoid a direct statement or to encourage reflection

Parable or metaphor — show definition INF181
Difference between parable and allegory — show definition INF182

Paragraph summary:

Jesus begins his ministry by speaking directly and accessibly, but a turning point comes when he suddenly adopts the language of parables. This change surprises his disciples and is explained by the growing opposition of the religious authorities described in Matthew 12.

Faced with this hostility, Jesus uses parables for a dual purpose: to reveal the truth to those sincerely seeking it and to conceal it from his opponents. This shift, beginning in Capernaum with the parable of the sower, marks a decisive stage in his teaching approach, adapted to the new circumstances of his ministry.

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We thus observe a clear development in the way Jesus the Messiah conveys his teaching. During an initial period of his ministry, he spoke directly, using everyday language that made the spiritual realities he proclaimed accessible to everyone. However, a sudden turning point comes: to the general surprise of the disciples and apostles, Jesus the Messiah now adopts figurative language, that of parables.

This transition in his form of expression does not escape the notice of those close to him, who wonder why he has changed. Their surprise highlights how sharply this sudden use of parables differs from the direct method they were used to. The reasons that led Jesus the Messiah to alter his teaching approach thus remain central to understanding the scope and meaning of his teachings at this stage of his ministry.

Matthew’s Gospel sheds light on the circumstances surrounding the first parable, that of the sower (Matthew 13.1-23). Before this episode, chapter 12 reveals a change in attitude among the opponents of Jesus the Messiah, mainly the pharisiens — afficher la définition INF002, the teachers of the law, and part of the crowd influenced by these religious leaders.

This context of growing opposition, described in detail in chapter 12, helps us understand why Jesus the Messiah chooses to use parables at this precise moment, beginning this new form of teaching with the parable of the sower. This shift to communicating through parables is significant: it responds to the increasing challenges orchestrated by the religious authorities and their manipulation of part of the crowd.

From then on, the parable becomes a dual-purpose tool: it enables Jesus the Messiah to convey his teaching to those sincerely seeking to understand, while concealing the deeper meaning of his words from opponents seeking to trap him. This shift occurs precisely in Capernaum, when the renown of Jesus the Messiah reaches its height and his opponents are actively organising to counter his influence.

The use of parables thus appears as a strategy perfectly suited to the new reality of the ministry of Jesus the Messiah. This choice marks a decisive stage in how he addresses his audience, responding both to the disciples’ needs and to the challenges posed by his opponents.

Paragraph summary:

The disciples, accustomed to direct teaching, are bewildered by the sudden use of parables. Unable to grasp their meaning—particularly that of the sower—they question Jesus about this change. Matthew thus highlights their lack of understanding and the importance of grasping the deeper reasons behind this new teaching approach.

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The change in the teaching approach of Jesus the Messiah does not leave his disciples unmoved. Accustomed to direct teaching, they are bewildered by the sudden appearance of parables in his discourse. Their surprise is clear, as they encounter a form of expression they were not used to.

Matthew describes this lack of understanding precisely. The perplexed disciples decide to question their Master to understand why he speaks in this indirect way. They therefore approach him and ask:

The réponse du Messie Jésus — afficher la définition INF146 to this question, as recounted in Matthew 13.10-16, is particularly important. It brings to light the deeper reasons for using parables and clarifies the teaching purpose behind this choice. This explanation will be examined in greater detail later.

The disciples of Jesus the Messiah are not unfamiliar with parables: they know that teachers of the law frequently used this kind of teaching when speaking. What deeply surprises them, however, is that their Master, who until then had customarily used simple, direct language, suddenly adopts this figurative form of expression. This change in teaching approach seems all the more bewildering because they understand neither its reason nor its significance.

Faced with the parable of the sower, the disciples are at a loss. Not only do they fail to understand its deeper meaning, but they also remain perplexed by this unexpected change in the way Jesus the Messiah teaches. This lack of understanding leads them to question their Master later in the day, seeking a clear explanation of the parable’s meaning.

The fact that Matthew recounts this episode precisely highlights the unease this change of strategy caused, both among the disciples as a whole and in Matthew himself. The account thus brings out the impact of this teaching transition and the importance the disciples placed on understanding Jesus’ teachings.

Paragraph summary:

Jesus the Messiah explains that parables reveal the truth to those whose hearts are receptive, while concealing it from those who reject it. This deliberate teaching choice distinguishes two kinds of listeners and fulfils Isaiah’s prophecy, highlighting the continuity between his teaching and Scripture.

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The Master’s answer seems unusual.

In his answer to his disciples, Jesus the Messiah does not emphasise the overt or aggressive opposition of the religious authorities. He simply stresses that his teaching is intended for a particular audience: those who are receptive and well disposed, namely his disciples, rather than others such as the hypocritical pharisiens — afficher la définition INF002. His message is thus not accessible to everyone; it is aimed specifically at those whose hearts are open to understanding, while remaining hidden from those who refuse to receive it.

This principle, clearly stated by Jesus the Messiah, establishes a clear distinction between two categories of people. The parables are deliberately designed to enlighten some while remaining obscure to others. There is nothing accidental about this approach: Jesus the Messiah fully embraces this teaching choice, in which the clarity of his message depends on his listeners’ inward disposition.

Furthermore, Jesus the Messiah draws on a prophecy of Isaiah to support his words. Faithful to his approach of highlighting the links between the Master’s life and the words of the prophets, Matthew emphasises this parallel. He thus shows the continuity between the teaching of Jesus the Messiah and the fulfilment of Scripture, demonstrating that this way of teaching through parables forms part of an already announced prophetic perspective.

Paragraph summary:

Parables already existed in the biblical tradition, particularly in Asaph’s Psalms. Jesus continues this tradition: he uses parables to reveal the truth to receptive hearts and conceal it from those who refuse to hear, thus fulfilling Isaiah’s prophecies. This method becomes a sign of judgment for a hardened people, while revelation remains accessible to those who truly wish to listen.

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The book of Psalms explicitly mentions the use of parables, showing that this form of expression was not only known but also recognised within the biblical tradition. This reference shows that parables did not originate in the time of Jesus the Messiah, but belong to an older historical continuity. The Psalms already used this method to convey wisdom and teachings, illustrating the use of indirect, symbolic teaching to reach the listener at a deeper level.

Matthew, addressing his Jewish contemporaries, seeks to show the continuities between the deeds of Jesus the Messiah and Old Testament prophecies. Here he therefore refers to Asaph, a Levite and son of Berechiah, whom King David had appointed chief of the singers responsible for music in the Temple in Jerusalem. Asaph, recognised as the author of several psalms, including Psalm 50 and Psalms 73 to 83, embodies the enduring prophetic and musical tradition in Israel’s history.

It is therefore clear that expression through parables did not originate in the time of Jesus the Messiah. This method was already used in King David’s time, about a thousand years before the Messiah’s coming. Jesus thus develops an existing principle rather than introducing an entirely new mode of communication. Matthew, recounting the words of Jesus the Messiah, also establishes a link with the prophet Isaiah, highlighting the consistency between the teaching of Jesus the Messiah and the prophetic tradition passed down through the generations.

This consistency is clearly shown in the following quotation, where Jesus the Messiah states:

Through this reference, he explains why he uses parables: he does so because of the hardening of the people’s hearts, as they refuse to see and understand.

The source of this quotation is found in:

In the context of the book of Isaiah, this prophetic form is paradoxical: it involves proclaiming a message that will not be received, which becomes the sign of divine judgment on the people’s hardening.

Jesus the Messiah therefore takes up this prophecy to justify his use of parables: their function is to reveal the truth to the humble while remaining veiled to those whose hearts are closed. This quotation thus becomes pivotal to understanding the biblical text, linking Isaiah’s mission to that of Jesus the Messiah. It brings to light the tension between divine revelation and humanity’s wilful blindness.

In the prophecy of Isaiah 6.9-10, there is clear reference to a punishment resulting from the attitude adopted by the people. This judgment is expressed in the fact that, faced with their persistent refusal to listen to the divine voice, God chooses no longer to impose his words on those who reject them. In other words, having decided to stop paying attention to the message conveyed, the people now face a form of silence de la part — afficher la définition INF231 God: he will not force them to hear what they no longer wish to receive.

However, this withdrawal does not prevent the proclamation of the message. God continues to speak his word, but only those who show a real willingness to listen and understand will perceive its meaning. This principle emphasises the voluntary dimension of spiritual listening: revelation remains accessible, but is understood only by those who open their hearts and minds to the message offered.

Paragraph summary:

Parables, frequent in the Gospels, are short stories rooted in everyday life that convey spiritual teaching. Inherited from a long rabbinic tradition, they offer a lively, memorable teaching approach that Jesus the Messiah perfected.

Their strength lies in the central image; grasping the essence of the message does not require interpreting every detail.

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The parable is a form of expression frequently used in the Gospels, with around forty-two occurrences recorded in Holy Scripture. It is a brief story, rooted in everyday situations, intended to illustrate a teaching, most often spiritual in nature. Unlike the fable, which readily draws on the imaginary or supernatural, the parable remains firmly attached to concrete reality.

This method allows for a more engaging and lively presentation than a traditional academic demonstration. It also makes it possible to deliver judgments or teachings that may be difficult to hear. By using this form of communication, Jesus the Messiah thus sought to make a lasting impression on his listeners.

This teaching dimension echoes an insight found in the famous saying attributed to Napoleon Bonaparte: “A good sketch is better than a long speech.” The saying highlights how an image or visual representation can sometimes express a concept more clearly than a detailed spoken description. This perspective emphasises the impact and power of visualisation in conveying complex ideas, thus underlining the role of imagery in communication.

In the time of Jesus the Messiah, a parable could be compared to a simple diagram. Listeners could thus easily picture the situations described, strengthening the message’s impact and helping them remember it.

Jesus the Messiah is recognised for his exceptional communication skills, as John 7.46 attests. His use of parables belongs to an already well-established tradition: at that time, rabbinic literature listed nearly 4,000 parables. Rabbis frequently used this method to instruct an often illiterate audience, generally concluding their teachings with one or two parables to make them easier to understand.

The teaching approach of Jesus the Messiah thus continues an existing concept. He would perfect this method to make his teachings accessible to all who were well disposed and to imprint them enduringly on his listeners’ memories.

Although Jesus the Messiah did not originate the use of parables, he used them extensively and perfected them, particularly during the second half of his ministry. Today, the term “parable” is generally associated with the Gospels.

It is essential not to try to connect every detail of a parable to non-existent prior events, as this would project personal interpretations onto the text. Just as an observer may discern elements in a work of art that the artist had not envisaged, it is vital, when studying parables, to focus on the central idea. Moving away from this focus can lead to mistaken interpretations and divert attention from the true teaching conveyed.

Paragraph summary:

The Gospels contain around forty-two parables, but only twenty-one are explicitly named as such. The rest depend on scholarly interpretation, which explains variations in the lists. John’s Gospel contains none, and metaphors that are too short are excluded from this classification.

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The Gospels record around forty-two distinct parables. However, it is important to emphasise that an exhaustive list reveals differences in scholarly judgment. Of these stories, only twenty-one are explicitly identified as parables in the text, while the others, though often regarded as such, fall within a broader and less formal classification.

This distinction explains the considerable variation in the total number of parables found in the Gospels, since counting them relies mainly on scholarly analysis and interpretation. It should also be clarified that the Gospel according to John contains no parables. Finally, some very brief metaphors are excluded from this classification, in accordance with our analyses and adopted conclusions.

Paragraph summary:

Twenty-three stories are explicitly called parables in the Bible, but some do not fully meet the criteria of the genre. Other texts of Jesus, although not named “parables”, adopt their structure and can be interpreted as such.

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Here is a selection of parables of Jesus the Messiah in the Gospels where the text explicitly states that it is a parable (often introduced by expressions such as “He told them this parable” or “He put another parable before them”):

Parables explicitly identified in the Gospels

1/ PAR001 – The sower — Matthew 13.3, Mark 4.2, Luke 8.4 “He spoke to them in parables…”.

2/ PAR004 – The weeds — Matthew 13.24 “He put another parable before them…”.

3/ PAR005 – The mustard seed — Matthew 13.31, Mark 4.30, Luke 13.18 “He put another parable before them…”.

4/ PAR006 – The leaven — Matthew 13.33, Luke 13.20 “He told them this other parable…”.

5/ PAR007 – The hidden treasure — Matthew 13.44 “Again, the kingdom of heaven is like…”.

6/ PAR008 – The pearl of great price — Matthew 13.45 “Again, the kingdom of heaven is like…”.

7/ PAR009 – The net — Matthew 13.47 “Again, the kingdom of heaven is like…”.

8/ PAR010 – The serviteur impitoyable — afficher la définition INF164 — Matthew 18.23 “Therefore the kingdom of heaven is like…”.

9/ PAR013 – The wicked tenants — Matthew 21.33, Mark 12.1, Luke 20.9 “Listen to another parable…”.

10/ PAR015 – The figuier — afficher la définition INF205 and all the trees — Luke 21.29 “He told them a parable…”.

11/ PAR017 – The ten virgins — Matthew 25.1 “Then the kingdom of heaven will be like…”.

12/ PAR018 – The talents — Matthew 25.14 “It will be like a man…”.

13/ PAR019 – The seed growing in secret — Mark 4.26 “He also said: The kingdom of God is like…”.

14/ PAR025 – The rich fool — Luke 12.16 “He told them this parable…”

15/ PAR026 – The barren figuier — afficher la définition INF205 — Luke 13.6 “He also told this parable…”.

16/ PAR028 – The instructed scribe / master of the house — Matthew 13.52 “Therefore I tell you this parable…”.

17/ PAR027 – The places at the table — Luke 14.7-14 “He noticed how the guests chose the places of honour…”

18/ PAR031 – The lost sheep — Luke 15.3, Matthew 18.12 “He told them this parable…”.

19/ PAR033 – The lost drachme — afficher la définition INF106 — Luke 15.8 “Or what woman…” (continuing the parables).

20/ PAR034 – The prodigal son — Luke 15.11 “Jesus also said…” (in a series of parables).

21/ PAR035 – The dishonest manager — Luke 16.1 “Jesus also said to his disciples…”.

22/ PAR038 – The unjust judge — Luke 18.1 “Jesus told them a parable…”.

23/ PAR039 – The Pharisee and the tax collector — Luke 18.9 “He also told this parable…”.

The twenty-three parables mentioned are explicitly identified as such in the biblical text. This clarification is intended to emphasise their symbolic and spiritual significance within the narrative. However, among these twenty-three texts described as parables, some appear not to meet all the criteria required to be considered true parables, as will be detailed later. Moreover, other stories attributed to Jesus the Messiah have a narrative structure typical of parables and can be interpreted as such, even though they are not explicitly called parables in the biblical text.

Paragraph summary:

Although not called “parables” in the text, these 19 stories have the structure and symbolic significance of the genre, leading most scholars to include them in the list. Together with the 23 explicitly identified parables, this gives a consolidated total of 42 parables attributed to Jesus in the Gospels.

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These parables are not introduced by the word “parable” in the text, but their narrative structure, symbolic purpose and use in Christian tradition identify them as such. They feature characters, a plot, tension and a resolution, often with a spiritual or moral meaning.

Some of the most significant examples:

01/ PAR002 – The house built on the rock — Matthew 7.24-27, Luke 6.47-49 “Everyone who hears these words and puts them into practice…”

02/ PAR003 – The new cloth and the wineskins — Matthew 9.16-17, Mark 2.21-22, Luke 5.36-38 “No one puts a piece of new cloth…”

03/ PAR011 – The workers hired at different hours — Matthew 20.1-16 “The kingdom of heaven is like a landowner…”

04/ PAR012 – The two sons — Matthew 21.28-32 “A man had two sons…”

05/ PAR014 – The great banquet — Luke 14.16-24, Matthew 22.1-14 “A man gave a great banquet…”

06/ PAR016 – The faithful servant — Matthew 24.45-51, Luke 12.42-48 “Who then is the faithful and wise servant…”.

07/ PAR020 – The absent master — Mark 13.34-37, Luke 12.35-38 “It is like a man going on a journey…”

08/ PAR021 – The children in the marketplace — Matthew 11.16-19, Luke 7.31-35 “To what shall I compare this generation? …”

09/ PAR022 – The two debtors — Luke 7.36-50 “A creditor had two debtors…”

10/ PAR023 – The good Samaritain — afficher la définition INF107 — Luke 10.25-37 “A man was going down from Jerusalem to Jericho…”

11/ PAR024 – The persistent friend — Luke 11.5-8 “Suppose one of you has a friend…”

12/ PAR029 – The unfinished tower — Luke 14.28-30 “Which of you, wishing to build a tower…”

13/ PAR030 – The king’s ill-advised war — Luke 14.31-33 “What king, going to war…”

14/ PAR032 – The sheep and the goats — Matthew 25.31-46 “When the Son of Man comes in his glory…”

15/ PAR036 – The rich man and Lazarus — Luke 16.19-31 “There was a rich man…”

16/ PAR037 – The unworthy servants — Luke 17.7-10 “Which of you, having a servant…”

17/ PAR040 – The ten minas — Luke 19.11-27 “A nobleman went to a distant country…”

18/ PAR041 – The lamp on the stand — Matthew 5.15, Mark 4.21-22 “Is a lamp brought in to be put under a basket or under a bed? …”

19/ PAR042 – The strong man and his possessions — Matthew 12.29, Mark 3.27 “No one can enter a strong man’s house and plunder his possessions…”

These 19 parables, which are not identified as such in the text, are nevertheless regarded as parables by most scholars.

We thus arrive at the consolidated version of the complete list of the parables of Jesus the Messiah in the Gospels, with:

23 parables explicitly designated as a “parable” in the text

19 narrative or illustrative parables (not named as such, but structurally parabolic)

This gives us a total of 42 actual parables.

Paragraph summary:

Some texts called “parables” do not meet the criteria of a true narrative parable: they are closer to analogy, aphorism or simple illustration. Although retained out of respect for the biblical designation, they complicate the exhaustive list.

Depending on the criteria used, specialists count between 37 and 45 parables; this study retains 42.

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We will now identify several texts defined as parables that are not really parables. As we will see, they do not meet all the conditions for inclusion in this list. Nevertheless, we have retained them in view of the biblical statement. Their inclusion also complicates the exhaustive list of parables.

01/ PAR015 – The budding figuier — afficher la définition INF205 (Matthew 24.32-36, etc.) ➤ This is an illustrative comparison, not a structured story. Jesus the Messiah simply says: “Learn this lesson from the figuier — afficher la définition INF205…” Observation: This is an analogy rather than a narrative parable.

02/ PAR015 – The figuier — afficher la définition INF205 and all the trees (Luke 21.29) ➤ A variation on the preceding example, also an illustrative image without narrative development. Observation: This is an analogy rather than a narrative parable.

03/ PAR003 – The new cloth and the new wineskins (Matthew 9.16-17, etc.) ➤ These are two very brief parabolic maxims, without plot or characters. Observation: This is not a narrative parable; they belong to the category of symbolic aphorisms.

04/PAR005 – The mustard seed and PAR006 – The leaven ➤ Although the text calls them “parables”, they are comparisons or images of the Kingdom, without a narrative. Observation: They are accepted as parables by extension, but are not narrative.

05/ PAR021 – The children in the marketplace (Luke 7.31-35) ➤ Jesus the Messiah uses an image of behaviour to illustrate the attitude of his generation. Observation: This is not a complete parable.

Depending on the criteria used, most specialists identify between 37 and 45 parables in the Gospels. For this study, we have selected a total of 42 parables.

Paragraph summary:

The list brings together 42 parables of Jesus the Messiah, each summarised, referenced and accompanied by an observation. It distinguishes explicit parables from parabolic narratives, offering a structured overview of the narrative teaching of Jesus the Messiah in the Gospels.

Full text:

Below we offer a list of the 42 selected parables, with a brief summary, biblical references and an observation for each. You can deepen your understanding of each parable by consulting the dedicated study through the hyperlink attached to its title. This analysis aims to offer a detailed exploration of the text, to grasp all the nuances of the teaching of Jesus the Messiah.

PAR001 – The sower: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received according to the heart’s disposition. References: Matthew 13.1-23, Mark 4.1-20, Luke 8.4-15. Observation: Introduced as a “parable” in all three Synoptic Gospels, it inaugurates the teaching of the Kingdom.

PAR002 – The house built on the rock: Jesus the Messiah compares those who put his words into practice to a man building his house on rock, able to withstand storms. References: Matthew 7.24-27, Luke 6.47-49. Observation: Not identified as a parable in the text, but structurally a parable. It concludes the Sermon on the Mount.

PAR003 – The new cloth and the wineskins: Jesus the Messiah illustrates the incompatibility of old and new through the image of a patched garment and new wineskins. References: Matthew 9.16-17, Mark 2.21-22, Luke 5.36-38. Observation: Identified as a parable in Luke 5.36. It teaches the radical newness of the Kingdom.

PAR004 – The wheat and the weeds: Jesus the Messiah tells how the master lets the wheat and weeds grow until harvest, an image of the final discernment between the righteous and the wicked. References: Matthew 13.24-30, Matthew 13.36-43. Observation: Explicitly presented as a parable in Matthew 13.24, with a private explanation.

PAR005 – The mustard seed: Jesus the Messiah compares the Kingdom to a tiny seed that becomes a large tree, welcoming the birds of the air. References: Matthew 13.31-32, Mark 4.30-32, Luke 13.18-19. Observation: Identified as a parable in all three Gospels. It emphasises the quiet but powerful growth of the Kingdom.

PAR006 – The leaven: Jesus the Messiah compares the Kingdom to leaven that a woman mixes into dough until it has all risen. References: Matthew 13.33, Luke 13.20-21. Observation: Identified as a parable in both Gospels. It evokes the inward, invisible transformation of the Kingdom.

PAR007 – The hidden treasure: Jesus the Messiah compares the Kingdom to buried treasure that a man discovers and sells everything to obtain. Reference: Matthew 13.44. Observation: Identified as a parable. It emphasises the absolute value of the Kingdom.

PAR008 – The pearl of great price: Jesus the Messiah compares the Kingdom to a precious pearl sought by a merchant willing to sell everything to acquire it. Reference: Matthew 13.45-46. Observation: Identified as a parable. It complements that of the hidden treasure.

PAR009 – The net: Jesus the Messiah compares the Kingdom to a net cast into the sea, gathering all kinds of fish that are sorted at the end. Reference: Matthew 13.47-50. Observation: Identified as a parable. It evokes eschatological judgment.

PAR010 – The serviteur impitoyable — afficher la définition INF164: Jesus the Messiah tells the story of a servant pardoned by his master but unmerciful towards his fellow servant. Reference: Matthew 18.23-35. Observation: Identified as a parable. It illustrates the logic of forgiveness in the Kingdom.

PAR011 – The workers hired at different hours: Jesus the Messiah tells how a master hires workers at different hours of the day but gives them all the same wage. Reference: Matthew 20.1-16. Observation: Not identified as a parable in the text, but introduced by “The kingdom of heaven is like…”. It teaches divine grace independent of human merit.

PAR012 – The two sons: Jesus the Messiah describes a father asking his two sons to go to the vineyard: one refuses and then obeys, while the other agrees but does not act. Reference: Matthew 21.28-32. Observation: Not identified as a parable, but has a clear narrative structure. It illustrates true obedience and repentance.

PAR013 – The wicked tenants: Jesus the Messiah tells how a master entrusts his vineyard to violent tenants who reject his messengers and kill his son. References: Matthew 21.33-46, Mark 12.1-12, Luke 20.9-19. Observation: Identified as a parable in all three Gospels. It announces the rejection of the Messiah and the transfer of the Kingdom.

PAR014 – The great banquet: Jesus the Messiah describes a man inviting people to a great meal, but the guests decline and the poor are called in their place. References: Luke 14.16-24, Matthew 22.1-14. Observation: Not identified as a parable in Luke, but identified as such in Matthew. It illustrates the opening of the Kingdom to the excluded.

PAR015 – The figuier — afficher la définition INF205 and all the trees: Jesus the Messiah compares observing signs in nature to spiritual watchfulness as the Kingdom approaches. Reference: Luke 21.29-31. Observation: Identified as a parable in Luke. It calls for discernment of the times.

PAR016 – The faithful servant: Jesus the Messiah describes a servant whom the master finds faithful on his return, in contrast to one who abuses his authority. References: Matthew 24.45-51, Luke 12.42-48. Observation: Not identified as a parable, but has an obvious narrative structure. It calls for faithfulness while waiting.

PAR017 – The ten virgins: Jesus the Messiah tells the story of ten young women awaiting the bridegroom, five prepared and five careless. Reference: Matthew 25.1-13. Observation: Identified as a parable. It teaches watchfulness while awaiting the Kingdom.

PAR018 – The talents: Jesus the Messiah describes a master entrusting talents to his servants according to their abilities and rewarding them according to their faithfulness. Reference: Matthew 25.14-30. Observation: Identified as a parable. It emphasises responsibility and fruitfulness in the Kingdom.

PAR019 – The seed growing in secret: Jesus the Messiah compares the Kingdom to a seed growing without the man knowing how, until the harvest. Reference: Mark 4.26-29. Observation: Identified as a parable. It evokes the mysterious, autonomous growth of the Kingdom.

PAR020 – The absent master: Jesus the Messiah describes a man going on a journey and entrusting his servants with the responsibility of keeping watch until his return. References: Mark 13.34-37, Luke 12.35-38. Observation: Not identified as a parable, but has a clear narrative structure. It calls for watchfulness and faithfulness.

PAR021 – The children in the marketplace: Jesus the Messiah compares his generation to children complaining that others neither dance nor mourn. References: Matthew 11.16-19, Luke 7.31-35. Observation: Not identified as a parable in the text, but clearly illustrative. It criticises the spiritual inconsistency of the contemporary generation.

PAR022 – The two debtors: Jesus the Messiah tells how a creditor forgives two debtors, one owing a larger debt. Reference: Luke 7.36-50. Observation: Not identified as a parable, but introduced in a dialogue with Simon the Pharisee. It sheds light on the dynamics of forgiveness and gratitude.

PAR023 – The good Samaritain — afficher la définition INF107: Jesus the Messiah describes a man injured on the road, ignored by religious people but helped by a Samaritain — afficher la définition INF107. Reference: Luke 10.25-37. Observation: Not identified as a parable, but has an exemplary narrative structure. It redefines the neighbour from the perspective of the Kingdom.

PAR024 – The persistent friend: Jesus the Messiah tells how a man persistently asks his friend for bread. Reference: Luke 11.5-8. Observation: Not identified as a parable, but introduced immediately after teaching on prayer. It encourages confident boldness.

PAR025 – The rich fool: Jesus the Messiah describes a man accumulating possessions without concern for his soul. References: Luke 12.16-21. Observation: Identified as a parable in Luke 12.16. It warns against the illusion of material security.

PAR026 – The barren figuier — afficher la définition INF205: Jesus the Messiah tells how a barren figuier — afficher la définition INF205 is given a reprieve before being cut down. Reference: Luke 13.6-9. Observation: Identified as a parable in Luke 13.6. It calls for conversion before it is too late.

PAR027 – The places at the table: Jesus the Messiah observes guests choosing the places of honour and teaches humility. Reference: Luke 14.7-14. Observation: Identified as a parable in Luke 14.7. It values humility and selfless generosity.

PAR028 – The instructed scribe / master of the house: Jesus the Messiah compares the scribe instructed about the Kingdom to a master of the house bringing out new and old things. Reference: Matthew 13.52. Observation: Identified as a parable. It emphasises the richness of the teaching of the Kingdom.

PAR029 – The unfinished tower: Jesus the Messiah describes a man beginning to build a tower without calculating the cost. Reference: Luke 14.28-30. Observation: Not identified as a parable, but has a clear narrative structure. It calls for clear-sighted commitment.

PAR030 – The king’s ill-advised war: Jesus the Messiah tells how a king goes to war without assessing his forces. Reference: Luke 14.31-33. Observation: Not identified as a parable, but linked to the preceding one. It complements the call to total commitment.

PAR031 – The lost sheep: Jesus the Messiah tells how a shepherd leaves his 99 sheep to search for the lost one. References: Luke 15.3-7, Matthew 18.12-14. Observation: Identified as a parable in Luke. It begins the trilogy of mercy.

PAR032 – The sheep and the goats: Jesus the Messiah describes the final judgment, when the nations are separated as a shepherd separates sheep from goats. Reference: Matthew 25.31-46. Observation: Not identified as a parable in the text, but has a clear narrative structure. It illustrates the concrete criterion of judgment.

PAR033 – The lost drachme — afficher la définition INF106: Jesus the Messiah tells how a woman carefully searches for a lost coin. Reference: Luke 15.8-10. Observation: Identified as a parable. It complements the trilogy of mercy.

PAR034 – The prodigal son: Jesus the Messiah describes a son who leaves his father, squanders his inheritance and then returns repentant. Reference: Luke 15.11-32. Observation: Identified as a parable. It brings the trilogy of mercy to its climax.

PAR035 – The dishonest manager: Jesus the Messiah tells how an unjust manager acts shrewdly to make friends before being dismissed. Reference: Luke 16.1-13. Observation: Identified as a parable. It prompts reflection on the management of resources.

PAR036 – The rich man and Lazarus: Jesus the Messiah describes an insensitive rich man and a poor man named Lazarus, whose fates are reversed after death. References: Luke 16.19-31, Matthew 25.31-46, Mark 10.21-31. Observation: Not identified as a parable, but has a strong narrative structure. It teaches eschatological justice.

PAR037 – The unworthy servants: Jesus the Messiah states that servants must acknowledge that they have only done their duty. Reference: Luke 17.7-10. Observation: Not identified as a parable, but illustrative in form. It teaches humility in service.

PAR038 – The unjust judge: Jesus the Messiah tells how a widow obtains justice from an indifferent judge through her persistence. Reference: Luke 18.1-8. Observation: Identified as a parable. It encourages prayer without growing weary.

PAR039 – The Pharisee and the tax collector: Jesus the Messiah describes two men praying in the temple, one boasting and the other repenting. Reference: Luke 18.9-14. Observation: Identified as a parable. It overturns religious appearances.

PAR040 – The ten minas: Jesus the Messiah tells how a nobleman entrusts minas to his servants before leaving. Reference: Luke 19.11-27. Observation: Not identified as a parable, but has a clear narrative structure. It emphasises responsibility while waiting.

PAR041 – The lamp on the stand: Jesus the Messiah states that a lamp is meant to give light rather than be hidden. References: Matthew 5.15, Mark 4.21-22. Observation: Not identified as a parable in the text, but clearly illustrative in form. It emphasises the Word’s visible, illuminating vocation.

PAR042 – The strong man and his possessions: Jesus the Messiah evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References: Matthew 12.29, Mark 3.27. Observation: Not identified as a parable, but a striking illustrative image. It belongs to a polemical context concerning Jesus’ spiritual authority.

Paragraph summary:

The 42 parables are grouped into major themes—Kingdom, spiritual growth, mercy, judgment, prayer, conversion, humility and the management of possessions—showing the diversity and consistency of Jesus’ teaching.

Each parable illuminates an essential aspect of the Kingdom and contributes to a rich, nuanced overall view of his preaching.

Full text:

We offer the list of the 42 parables we have selected, arranged by theme.

A careful examination of the parables recounted shows that Jesus the Messiah addressed a wide variety of themes. In the selection presented, some parables emphasise the management of resources and faithfulness (for example, the dishonest manager); others illustrate humility (the unworthy servants, the Pharisee and the tax collector), or highlight perseverance in prayer (the unjust judge). Several stories emphasise the need to be watchful and responsible while waiting (the ten virgins, the ten minas), or the quiet transformation and growth of the Kingdom (the mustard seed, the leaven). Finally, others invite reflection on the value of the Kingdom (the hidden treasure, the pearl of great price) and eschatological justice (the rich man and Lazarus, the net).

The range of themes addressed in these parables reveals that no subject is treated exclusively or to the exclusion of others. On the contrary, their diversity highlights the richness of the teaching of Jesus the Messiah and the importance of each aspect in understanding the nature of the Kingdom, its demands and its promises. It therefore appears that Jesus did not favour a single theme, but wished to offer a comprehensive, nuanced vision, giving each subject a significant place in his preaching.

1- The kingdom of heaven: its nature, growth and access

PAR001 – The sower: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received according to the heart’s disposition. References: Matthew 13.1-23, Mark 4.1-20, Luke 8.4-15. Observation: Introduced as a “parable” in all three Synoptic Gospels, it inaugurates the teaching of the Kingdom.

PAR004 – The wheat and the weeds: Jesus the Messiah tells how the master lets the wheat and weeds grow until harvest, an image of the final discernment between the righteous and the wicked. References: Matthew 13.24-30, Matthew 13.36-43. Observation: Explicitly presented as a parable in Matthew 13.24, with a private explanation.

PAR005 – The mustard seed: Jesus the Messiah compares the Kingdom to a tiny seed that becomes a large tree, welcoming the birds of the air. References : Matthew 13.31-32, Mark 4.30-32, Luke 13.18-19. Observation : Identified as a parable in all three Gospels. It emphasises the quiet but powerful growth of the Kingdom.

PAR006 – The leaven: Jesus the Messiah compares the Kingdom to leaven that a woman mixes into dough until it has all risen. References : Matthew 13.33, Luke 13.20-21, Mark 8.15 (mention of leaven, but not the complete parable). Observation: Identified as a parable in both Gospels. It evokes the inward, invisible transformation of the Kingdom.

PAR007 – The hidden treasure: Jesus the Messiah compares the Kingdom to buried treasure that a man discovers and sells everything to obtain. Reference: Matthew 13.44. Observation: Identified as a parable. It emphasises the absolute value of the Kingdom.

PAR008 – The pearl of great price: Jesus the Messiah compares the Kingdom to a precious pearl sought by a merchant willing to sell everything to acquire it. Reference : Matthew 13.45-46. Observation : Identified as a parable. It complements that of the hidden treasure.

PAR009 – The net: Jesus the Messiah compares the Kingdom to a net cast into the sea, gathering all kinds of fish that are sorted at the end. Reference : Matthew 13.47-50. Observation: Identified as a parable. It evokes eschatological judgment.

PAR011 – The workers hired at different hours: Jesus the Messiah tells how a master hires workers at different hours of the day but gives them all the same wage, illustrating the sovereign generosity of the Kingdom. Reference : Matthew 20.1-16. Observation: Not identified as a parable in the text, but introduced by “The kingdom of heaven is like…”.

PAR017 – The ten virgins: Jesus the Messiah tells the story of ten young women awaiting the bridegroom, five prepared and five careless. Reference: Matthew 25.1-13. Observation: Identified as a parable. It teaches watchfulness while awaiting the Kingdom.

PAR018 – The talents: Jesus the Messiah describes a master entrusting talents to his servants according to their abilities and rewarding them according to their faithfulness. Reference: Matthew 25.14-30. Observation: Identified as a parable. It emphasises responsibility and fruitfulness in the Kingdom.

PAR019 – The seed growing in secret: Jesus the Messiah compares the Kingdom to a seed growing without the man knowing how, until the harvest. Reference: Mark 4.26-29. Observation: Identified as a parable. It evokes the mysterious, autonomous growth of the Kingdom.

PAR028 – The instructed scribe / master of the house: Jesus the Messiah compares the scribe instructed about the Kingdom to a master of the house bringing new and old things out of his treasure. Reference : Matthew 13.52. Observation: Identified as a parable. It emphasises the richness of the teaching of the Kingdom.

PAR032 – The sheep and the goats: Jesus the Messiah describes the final judgment, when the nations are separated as a shepherd separates sheep from goats, according to their deeds towards the least. Reference : Matthew 25.31-46. Observation: Not identified as a parable in the text, but has a clear narrative structure.

2- Spiritual growth and fruitfulness

PAR001 – The sower: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received according to the heart’s disposition. References: Matthew 13.1-23, Mark 4.1-20, Luke 8.4-15. Observation: Introduced as a “parable” in all three Synoptic Gospels, it inaugurates the teaching of the Kingdom.

PAR005 – The mustard seed: Jesus the Messiah compares the Kingdom to a tiny seed that becomes a large tree, welcoming the birds of the air. References : Matthew 13.31-32, Mark 4.30-32, Luke 13.18-19. Observation: Identified as a parable in all three Gospels. It emphasises the quiet but powerful growth of the Kingdom.

PAR006 – The leaven: Jesus the Messiah compares the Kingdom to leaven that a woman mixes into dough until it has all risen. References : Matthew 13.33, Luke 13.20-21, Mark 8.15 (mention of leaven, but not the complete parable). Observation: Identified as a parable in both Gospels. It evokes the inward, invisible transformation of the Kingdom.

PAR019 – The seed growing in secret: Jesus the Messiah compares the Kingdom to a seed growing without the man knowing how, until the harvest. Reference: Mark 4.26-29. Observation: Identified as a parable. It evokes the mysterious, autonomous growth of the Kingdom.

PAR018 – The talents: Jesus the Messiah describes a master entrusting talents to his servants according to their abilities and rewarding them according to their faithfulness. Reference: Matthew 25.14-30. Observation: Identified as a parable. It emphasises responsibility and fruitfulness in the Kingdom.

PAR040 – The ten minas: Jesus the Messiah tells how a nobleman entrusts minas to his servants before leaving, then judges them on his return according to their faithfulness. Reference : Luke 19.11-27. Observation: Not identified as a parable, but has a clear narrative structure. It parallels that of the talents and emphasises responsibility while waiting.

PAR026 – The barren figuier — afficher la définition INF205: Jesus the Messiah tells how a barren figuier — afficher la définition INF205 is threatened with being cut down, but receives a reprieve, an image of divine patience. Reference : Luke 13.6-9. Observation: Identified as a parable in Luke 13.6. It calls for conversion before it is too late.

PAR041 – The lamp on the stand: Jesus the Messiah states that a lamp is meant to give light rather than be hidden, illustrating the revealing nature of the Kingdom. References : Matthew 5.15, Mark 4.21-22. Observation: Not identified as a parable in the text, but clearly illustrative in form. It emphasises the Word’s visible, illuminating vocation.

3- Mercy, forgiveness and compassion

PAR010 – The serviteur impitoyable — afficher la définition INF164: Jesus the Messiah tells the story of a servant pardoned by his master but unmerciful towards his fellow servant, an image of forgiveness received and refused. Reference : Matthew 18.23-35. Observation: Identified as a parable. It illustrates the logic of forgiveness in the Kingdom.

PAR022 – The two debtors: Jesus the Messiah tells how a creditor forgives two debtors, one owing a larger debt, to illustrate love in response to forgiveness. Reference : Luke 7.36-50. Observation: Not identified as a parable, but introduced in a dialogue with Simon the Pharisee. It sheds light on the dynamics of forgiveness and gratitude.

PAR023 – The good Samaritain — afficher la définition INF107: Jesus the Messiah describes a man injured on the road, ignored by religious people but helped by a Samaritain — afficher la définition INF107, an image of true compassion. Reference : Luke 10.25-37. Observation: Not identified as a parable, but has an exemplary narrative structure. It redefines the neighbour from the perspective of the Kingdom.

PAR031 – The lost sheep: Jesus the Messiah tells how a shepherd leaves his 99 sheep to search for the lost one, an image of heavenly joy over a single sinner who repents. References : Luke 15.3-7, Matthew 18.12-14. Observation: Identified as a parable in Luke. It begins the trilogy of mercy in Luke 15.

PAR033 – The lost drachme — afficher la définition INF106: Jesus the Messiah tells how a woman carefully searches for a lost coin, an image of divine joy over a sinner found again. Reference : Luke 15.8-10. Observation: Identified as a parable. It complements the trilogy of mercy with the sheep and the prodigal son.

PAR034 – The prodigal son: Jesus the Messiah describes a son who leaves his father, squanders his inheritance, then returns repentant and is joyfully welcomed. Reference : Luke 15.11-32. Observation: Identified as a parable. It brings the trilogy of mercy to its climax and reveals the Father’s heart.

PAR036 – The rich man and Lazarus: Jesus the Messiah describes an insensitive rich man and a poor man named Lazarus, whose fates are reversed after death. References : Luke 16.19-31, Matthew 25.31-46, Mark 10.21-31 (themes of wealth and reversal). Observation: Not identified as a parable, but has a strong narrative structure. It teaches eschatological justice and listening to the Word.

PAR042 – The strong man and his possessions: Jesus the Messiah evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References: Matthew 12.29, Mark 3.27. Observation: Not identified as a parable, but a striking illustrative image. It belongs to a polemical context concerning Jesus’ spiritual authority.

4- Judgment, discernment and eschatology

PAR004 – The wheat and the weeds: Jesus the Messiah tells how the master lets the wheat and weeds grow until harvest, an image of the final discernment between the righteous and the wicked. References : Matthew 13.24-30, Matthew 13.36-43. Observation: Explicitly presented as a parable in Matthew 13.24, with a private explanation.

PAR009 – The net: Jesus the Messiah compares the Kingdom to a net cast into the sea, gathering all kinds of fish that are sorted at the end. Reference : Matthew 13.47-50. Observation: Identified as a parable. It evokes eschatological judgment.

PAR017 – The ten virgins: Jesus the Messiah tells the story of ten young women awaiting the bridegroom, five prepared and five careless. Reference : Matthew 25.1-13. Observation: Identified as a parable. It teaches watchfulness while awaiting the Kingdom.

PAR032 – The sheep and the goats: Jesus the Messiah describes the final judgment, when the nations are separated as a shepherd separates sheep from goats, according to their deeds towards the least. Reference : Matthew 25.31-46. Observation: Not identified as a parable in the text, but has a clear narrative structure.

PAR036 – The rich man and Lazarus: Jesus the Messiah describes an insensitive rich man and a poor man named Lazarus, whose fates are reversed after death. References : Luke 16.19-31, Matthew 25.31-46, Mark 10.21-31 (themes of wealth and reversal). Observation: Not identified as a parable, but has a strong narrative structure. It teaches eschatological justice and listening to the Word.

PAR039 – The Pharisee and the tax collector: Jesus the Messiah describes two men praying in the temple, one boasting and the other repenting, an image of true righteousness before God. Reference : Luke 18.9-14. Observation: Identified as a parable. It overturns religious appearances and values humility.

PAR041 – The lamp on the stand: Jesus the Messiah states that a lamp is meant to give light rather than be hidden, illustrating the revealing nature of the Kingdom. References : Matthew 5.15, Mark 4.21-22. Observation: Not identified as a parable in the text, but clearly illustrative in form. It emphasises the Word’s visible, illuminating vocation.

5- Prayer, faith and perseverance

PAR024 – The persistent friend: Jesus the Messiah tells how a man persistently asks his friend for bread, illustrating perseverance in prayer. Reference: Luke 11.5-8. Observation: Not identified as a parable, but introduced immediately after teaching on prayer. It encourages confident boldness.

PAR038 – The unjust judge: Jesus the Messiah tells how a widow obtains justice from an indifferent judge through her persistence, an image of confident prayer. Reference: Luke 18.1-8. Observation: Identified as a parable. It encourages prayer without growing weary.

PAR037 – The unworthy servants: Jesus the Messiah states that servants must acknowledge, without pretension, that they have only done their duty. Reference: Luke 17.7-10. Observation: Not identified as a parable, but illustrative in form. It teaches humility in service and active faith.

PAR021 – The children in the marketplace: Jesus the Messiah compares his generation to children complaining that others neither dance nor mourn, illustrating the rejection of divine calls. References: Matthew 11.16-19, Luke 7.31-35. Observation: Not identified as a parable in the text, but clearly illustrative. It criticises spiritual inconsistency and lack of faith.

6- The call to conversion and watchfulness

PAR002 – The house built on the rock: Jesus the Messiah compares those who put his words into practice to a man building his house on rock, able to withstand storms. References: Matthew 7.24-27, Luke 6.47-49. Observation: Not identified as a parable in the text, but structurally a parable. It concludes the Sermon on the Mount.

PAR014 – The great banquet: Jesus the Messiah describes a man inviting people to a great meal, but the guests decline and the poor are called in their place. References: Luke 14.16-24, Matthew 22.1-14. Observation: Not identified as a parable in Luke, but identified as such in Matthew. It illustrates the opening of the Kingdom to the excluded and the urgency of responding to the call.

PAR015 – The figuier — afficher la définition INF205 and all the trees: Jesus the Messiah compares observing signs in nature to spiritual watchfulness as the Kingdom approaches. Reference: Luke 21.29-31. Observation: Identified as a parable in Luke. It calls for discernment of the times.

PAR016 – The faithful servant: Jesus the Messiah describes a servant whom the master finds faithful on his return, in contrast to one who abuses his authority. References: Matthew 24.45-51, Luke 12.42-48. Observation: Not identified as a parable, but has an obvious narrative structure. It calls for faithfulness while waiting.

PAR020 – The absent master: Jesus the Messiah describes a man going on a journey and entrusting his servants with the responsibility of keeping watch until his return. References: Mark 13.34-37, Luke 12.35-38. Observation: Not identified as a parable, but has a clear narrative structure. It calls for watchfulness and faithfulness.

PAR027 – The places at the table: Jesus the Messiah observes guests choosing the places of honour and teaches humility through a parable. Reference: Luke 14.7-14. Observation: Identified as a parable in Luke 14.7. It values humility and selfless generosity.

PAR029 – The unfinished tower: Jesus the Messiah describes a man beginning to build a tower without calculating the cost, an image of the disciple’s considered decision. Reference: Luke 14.28-30. Observation: Not identified as a parable, but has a clear narrative structure. It calls for clear-sighted commitment.

PAR030 – The king’s ill-advised war: Jesus the Messiah tells how a king goes to war without assessing his forces, an image of the wisdom needed before following the Messiah. Reference: Luke 14.31-33. Observation: Not identified as a parable, but linked to the preceding one. It complements the call to clear-sighted, total commitment.

PAR041 – The lamp on the stand: Jesus the Messiah states that a lamp is meant to give light rather than be hidden, illustrating the revealing nature of the Kingdom. References: Matthew 5.15, Mark 4.21-22. Observation: Not identified as a parable in the text, but clearly illustrative in form. It emphasises the Word’s visible, illuminating vocation.

7- Humility, service and true righteousness

PAR012 – The two sons: Jesus the Messiah describes a father asking his two sons to go to the vineyard: one refuses and then obeys, while the other agrees but does not act. Reference: Matthew 21.28-32. Observation: Not identified as a parable, but has a clear narrative structure. It illustrates true obedience and repentance.

PAR027 – The places at the table: Jesus the Messiah observes guests choosing the places of honour and teaches humility through a parable. Reference : Luke 14.7-14. Observation: Identified as a parable in Luke 14.7. It values humility and selfless generosity.

PAR037 – The unworthy servants: Jesus the Messiah states that servants must acknowledge, without pretension, that they have only done their duty. Reference : Luke 17.7-10. Observation: Not identified as a parable, but illustrative in form. It teaches humility in service.

PAR039 – The Pharisee and the tax collector: Jesus the Messiah describes two men praying in the temple, one boasting and the other repenting, an image of true righteousness before God. Reference : Luke 18.9-14. Observation: Identified as a parable. It overturns religious appearances and values humility.

PAR016 – The faithful servant: Jesus the Messiah describes a servant whom the master finds faithful on his return, in contrast to one who abuses his authority. References: Matthew 24.45-51, Luke 12.42-48. Observation: Not identified as a parable, but has an obvious narrative structure. It calls for faithfulness while waiting.

PAR042 – The strong man and his possessions: Jesus the Messiah evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References: Matthew 12.29, Mark 3.27. Observation: Not identified as a parable, but a striking illustrative image. It belongs to a polemical context concerning Jesus’ spiritual authority.

8- Managing possessions and choosing wisely

PAR025 – The rich fool: Jesus the Messiah describes a man accumulating possessions without concern for his soul, whose life is suddenly taken back. References : Luke 12.16-21, Matthew 6.19-21, Mark 10.17-25 (related themes, but not the complete parable). Observation: Identified as a parable in Luke 12.16. It warns against the illusion of material security.

PAR035 – The dishonest manager: Jesus the Messiah tells how an unjust manager acts shrewdly to make friends before being dismissed, an image of wisdom in the use of possessions. Reference : Luke 16.1-13. Observation: Identified as a parable. It prompts reflection on the management of resources and faithfulness.

PAR018 – The talents: Jesus the Messiah describes a master entrusting talents to his servants according to their abilities and rewarding them according to their faithfulness. Reference: Matthew 25.14-30. Observation: Identified as a parable. It emphasises responsibility and fruitfulness in the Kingdom.

PAR040 – The ten minas: Jesus the Messiah tells how a nobleman entrusts minas to his servants before leaving, then judges them on his return according to their faithfulness. Reference : Luke 19.11-27. Observation: Not identified as a parable, but has a clear narrative structure. It parallels that of the talents and emphasises responsibility while waiting.

PAR036 – The rich man and Lazarus: Jesus the Messiah describes an insensitive rich man and a poor man named Lazarus, whose fates are reversed after death. Reference : Luke 16.19-31. Observation: Not identified as a parable, but has a strong narrative structure. It teaches eschatological justice and listening to the Word.

PAR042 – The strong man and his possessions: Jesus the Messiah evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References: Matthew 12.29, Mark 3.27. Observation: Not identified as a parable, but a striking illustrative image. It belongs to a polemical context concerning Jesus’ spiritual authority.

Paragraph summary:

Some sayings of Jesus, sometimes counted as parables, are not really parables: they are closer to maxims, comparisons or illustrative images, since they contain neither a developed narrative nor characters.

A rigorous definition thus makes it possible to distinguish true parables from other forms of biblical teaching.

Full text:

It is important to emphasise that some statements, though sometimes included in the list of parables by commentators, do not actually meet the criteria defining a parable. According to the interpretive tradition and the expected narrative structure, a parable generally involves a developed story or narrative tension, together with identifiable characters. Several of these statements, however, are closer to maxims, comparisons or illustrative images than to true narrative parables.

This distinction avoids confusion in the literary and theological analysis of the biblical text. By retaining a rigorous definition, we distinguish parables in the strict sense from other forms of expression used by Jesus the Messiah, such as proverbs, metaphors and allegories, which, though conveying profound teaching, do not always fit the narrative framework characteristic of parables.

Paragraph summary:

Here are some examples:

Unlike the Synoptic Gospels, John’s Gospel contains no narrative parables: it favours symbolic language—allegories, metaphors and “I am” declarations. Even passages sometimes presented as parables (John 10.1-6) actually belong to figurative, enigmatic language.

This choice reflects John’s aim: to reveal the identity of Jesus the Messiah directly in a more theological, spiritual and contemplative style.

Full text:

Unlike the Synoptic Gospels, Matthew, Mark and Luke, which offer many parables in their classical form, the Gospel according to John stands apart by not offering this kind of narrative story. Scholars agree that the author of the fourth Gospel favours other forms of teaching. He thus relies mainly on symbolic discourses, metaphors and allegories rather than the traditional parables found in the other Gospels.

However, one passage draws particular attention: the story of the gatekeeper and the good shepherd, recounted in John 10.1-6. This passage is sometimes presented as a parable, especially since the verse John 10.6 uses that term in some translations. However, it is essential to emphasise that the Greek text here uses the word paroimia (παροιμία), which can be translated as “figure of speech” or “riddle”. It is therefore not the Greek term parabolê (παραβολή), used in the other Gospels to denote a parable in the strict sense.

We also find the word paroimia in John 16.25 and John 16.29. Here again, it is figurative language, which does not correspond to a narrative parable such as the sower or the prodigal son. Relevant passages include: The good shepherd and the door (John 10.1-6): allegory. The grain of wheat that dies (John 12.24): metaphor. The vine and the branches (John 15.1-8): allegory.

The word “parable” therefore does not appear in John’s Greek text, except in John 10.6. Even in this case, it is figurative language rather than a narrative parable like those found throughout the Synoptic Gospels.

This difference is explained particularly by John’s intended audience: readers more open to philosophical and spiritual reflection. He favours profound images and theological declarations such as “I am the light of the world” (John 8.12), “I am the bread of life” (John 6.35), and “I am the door” (John 10.9).

These statements are certainly symbolic, but they do not follow the narrative structure characteristic of classical parables.

The absence of narrative parables is also explained by John’s wish to emphasise the direct revelation of the identity of Jesus the Messiah, chiefly through profound theological discourses. His style is less narrative, more symbolic and mystical, directed towards understanding the mystery of the incarnation and the relationship between the Father and the Son.

Paragraph summary:

The study follows the traditional order of the Gospels—Matthew, Mark, Luke—to examine how each author selects, adds or omits parables according to his aims and audience. This comparison highlights the diversity of their approaches, the value of the shared parables and the influence of the material constraints that guided their editorial choices.

Full text:

In our study, we choose to follow the order of the Gospels as it traditionally appears in our Bibles. This methodological choice rests on the idea that this arrangement reflects their chronological order of composition, although the question remains debated among scholars. This approach will be explained in more detail in the chapter specifically devoted to presenting the Gospels.

We will therefore begin our analysis with the Gospel according to Matthew. We will then successively incorporate the Gospels according to Mark and Luke. This methodical progression aims to take account of the different sources and the distinctive features of each text, allowing a better understanding of the richness and diversity of the Gospel tradition.

In this comparative study, we seek to grasp each author’s approach to parables: each may choose to add or omit certain parables already recorded by his predecessors or contemporaries. This phenomenon highlights the importance each evangelist attaches to particular teachings according to his theological aims and intended audience. It is also interesting that several parables are repeated by all three authors, testifying to their value and major significance in the eyes of the earliest witnesses to the Christian tradition.

Finally, we should recall that the Gospel authors faced constraints on the length of their writings, a reality difficult to grasp in our contemporary context, where writing space seems virtually unlimited. This material limitation undoubtedly influenced their editorial choices and the selection of parables retained in their accounts.

The principle of the parable makes it possible to avoid direct, violent confrontation with opponents, thus allowing Jesus the Messiah to spread his message unhindered.

What was the content of this message, and why did it provoke such opposition de la part — afficher la définition INF231 the pharisiens — afficher la définition INF002?

We will now examine the themes of the 40 parables mentioned in the preceding section to understand the reasons for such opposition.

Paragraph summary:

The twenty-four parables recounted by Matthew, some unique to this Gospel and others shared with Mark and Luke, offer a structured vision of the Kingdom: its value, its growth, its demands and its judgment.

Brief or developed, they emphasise personal responsibility, watchfulness, divine justice and the universal call, forming a coherent whole that serves the teaching of Jesus the Messiah.

Full text:

PAR001 – The sower: Summary: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received. References : Matthew 13.1-23, Mark 4.1-20, Luke 8.4-15 Observation: Identified as a parable. Present in all three Synoptic Gospels. Category: Illustrative narrative on receiving the Word

PAR002 – The house built on the rock: Summary: Jesus compares those who put his words into practice to a wise man building on rock. References : Matthew 7.24-27, Luke 6.47-49 Observation: An illustrative parable. Shared with Luke. Category: Ethical illustration on putting teaching into practice

PAR003 – The new cloth and the wineskins: Summary: Jesus illustrates the incompatibility of old and new through images of cloth and winemaking. References : Matthew 9.16-17, Mark 2.21-22, Luke 5.36-38 Observation: A brief, illustrative parable. Present in all three Synoptic Gospels. Category: Illustration on newness and rupture

PAR004 – The wheat and the weeds: Summary: An enemy sows weeds among the wheat; sorting will take place at harvest. References : Matthew 13.24-30, Matthew 13.36-43 Observation: ? Unique to Matthew. An allegorical parable with an explanation. Category: Eschatological allegory on deferred judgment

PAR005 – The mustard seed: Summary: The Kingdom is compared to a tiny seed that becomes a large tree. References : Matthew 13.31-32, Mark 4.30-32, Luke 13.18-19 Observation: A brief parable. Present in all three Synoptic Gospels. Category: Illustration on the growth of the Kingdom

PAR006 – The leaven: Summary: A woman mixes leaven into dough until it has all risen. References : Matthew 13.33, Luke 13.20-21, Mark 8.15 Observation: A brief parable. Present in Matthew and Luke. Category: Illustration on invisible transformation

PAR007 – The hidden treasure: Summary: A man discovers treasure in a field and sells everything to acquire it. Reference : Matthew 13.44 Observation: ? Unique to Matthew. A brief parable on the value of the Kingdom. Category: Parable on the value of the Kingdom

PAR008 – The pearl of great price: Summary: A merchant sells everything to acquire a pearl of priceless value. Reference : Matthew 13.45-46 Observation: ? Unique to Matthew. Complements the hidden treasure. Category: Parable on the value of the Kingdom

PAR009 – The net: Summary: A net brings in all kinds of fish; the good are kept and the bad discarded. Reference : Matthew 13.47-50 Observation: ? Unique to Matthew. An eschatological parable. Category: Eschatological allegory on the final sorting

PAR010 – The serviteur impitoyable — afficher la définition INF164: Summary: A pardoned servant refuses to forgive his fellow servant and suffers severe judgment. Reference : Matthew 18.23-35 Observation: A narrative parable on forgiveness. Unique to Matthew in this developed form. Category: Narrative on forgiveness and divine justice

PAR011 – The workers hired at different hours: Summary: All the workers receive the same wage, whatever their time of arrival. Reference : Matthew 20.1-16 Observation: ? Unique to Matthew. A parable on divine grace. Category: Narrative on divine grace and fairness

PAR012 – The two sons: Summary: One says no but obeys; the other says yes but does nothing. Reference : Matthew 21.28-32 Observation: ? Unique to Matthew. A parable on genuine obedience. Category: Ethical narrative on genuine obedience

PAR013 – The wicked tenants: Summary: Tenants kill the master’s servants and son to seize the vineyard. References : Matthew 21.33-46, Mark 12.1-12, Luke 20.9-19 Observation: An allegorical parable. Present in all three Synoptic Gospels. Category: Prophetic allegory on rejecting the messengers

PAR014 – The great banquet: Summary: Guests refuse to come to the banquet; others, outsiders, are called in their place. Reference : Matthew 22.1-14 Observation: A variation on Luke 14.15-24. An eschatological parable involving judgment. Category: Eschatology involving judgment and inclusion

PAR016 – The faithful servant: Summary: A master rewards the watchful servant and punishes the one who abuses his power. References : Matthew 24.45-51, Luke 12.42-48 Observation: An eschatological parable. Present in Matthew and Luke. Category: Eschatology on watchfulness and responsibility

PAR017 – The ten virgins: Summary: Five prepared virgins enter the wedding feast; five others are excluded. Reference : Matthew 25.1-13 Observation: ? Unique to Matthew. A parable on watchfulness. Category: Eschatology on preparation and exclusion

PAR018 – The talents: Summary: Three servants receive talents to put to productive use; one buries them. Reference : Matthew 25.14-30 Observation: ? Unique to Matthew. Luke offers a parallel version with minas. Category: Eschatology on responsibility and faithfulness

PAR021 – The children in the marketplace: Summary: Jesus compares his generation to dissatisfied children, rejecting both John and himself. Reference : Matthew 11.16-19 Observation: Also present in Luke. An illustrative parable. Category: Illustration on the reception of prophets

PAR025 – The rich fool: Summary: Jesus teaches people to store up heavenly rather than earthly treasures. Reference : Matthew 6.19-21 Observation: An illustrative saying. Luke develops a narrative version (Luke 12.16-21). Category: Illustration on the vanity of earthly possessions

PAR028 – The instructed scribe / master of the house: Summary: The scribe trained for the Kingdom brings new and old things out of his treasure. Reference : Matthew 13.52 Observation: ? Unique to Matthew. A brief teaching parable. Category: Teaching on the transmission of knowledge

PAR031 – The lost sheep: Summary: A shepherd leaves 99 sheep to find the lost one. Reference : Matthew 18.12-14 Observation: Also present in Luke 15.3-7. A parable of mercy. Category: Narrative on mercy and seeking the lost

PAR032 – The sheep and the goats: Summary: The Son of Man separates the righteous from the unrighteous as a shepherd separates the flocks. Reference : Matthew 25.31-46 Observation: ? Unique to Matthew. An eschatological parable. Category: Eschatology on the separation of the righteous and the unrighteous

PAR041 – The lamp on the stand: Summary: Jesus states that a lamp is meant to give light rather than be hidden, an image of the revelation of the Kingdom. References : Matthew 5.15, Mark 4.21-22 Observation: An illustrative parable. Present in Matthew and Mark. It emphasises the visible vocation of the Word and of witness. Category: Illustration on revelation and witness

PAR042 – The strong man and his possessions: Summary: Jesus evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References : Matthew 12.29, Mark 3.27 Observation: A brief, illustrative parable. Present in Matthew and Mark. It belongs to a polemical context concerning Jesus’ spiritual authority. Category: Polemical illustration on spiritual authority

The twenty-four parables mentioned here belong to the Gospel according to Matthew, who is considered the first to have written his Gospel account. Some of these parables would nevertheless later be taken up by the evangelists Mark and Luke. When the list states “unique to Matthew”, this indicates that neither Mark nor Luke included that parable in his own Gospel.

The twenty-four parables recounted by Matthew offer a dense, structured vision of the kingdom of heaven, centred on its value, growth, demands and judgment. They stand out for their diversity: some are brief and figurative (the leaven, the hidden treasure), while others develop complex narratives (the ten virgins, the talents, the wicked tenants). Matthew emphasises personal responsibility, eschatological watchfulness, divine justice and the universal call. These parables form a coherent whole combining spiritual teaching and theological revelation, closely linked to the mission of Jesus the Messiah and the expectation of the Kingdom.

The 24 parables in Matthew’s text
The fil conducteur dans les paraboles de Matthieu — afficher la définition INF184

Paragraph summary:

The list brings together the parables Mark shares with Matthew and those unique to him. Seven stories pass from one Gospel to the other almost unchanged, while two parables—the seed growing in secret and the absent master—remain specific to Mark. He takes up and condenses several teachings from Matthew while making his own original contribution centred on the hidden growth of the Kingdom. At this stage, Luke has not yet added his own parables, so the collection remains focused on the Word, the Kingdom and watchfulness.

Full text:

Here is a list we consider exhaustive according to the criteria we apply.

PAR001 – The sower: Summary: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received according to the heart’s disposition. References : Matthew 13.1-23, Mark 4.1-20. Observation: Introduced as a “parable” in all three Synoptic Gospels, it inaugurates the teaching of the Kingdom. Category: Illustrative narrative on receiving the Word

PAR003 – The new cloth and the wineskins: Summary: Jesus the Messiah illustrates the incompatibility of old and new through the image of a patched garment and new wineskins. References : Matthew 9.16-17, Mark 2.21-22. Observation: Identified as a parable in Luke 5.36. It teaches the radical newness of the Kingdom. Category: Illustration on newness and rupture

PAR005 – The mustard seed: Summary: Jesus the Messiah compares the Kingdom to a tiny seed that becomes a large tree, welcoming the birds of the air. References : Matthew 13.31-32, Mark 4.30-32. Observation: Identified as a parable in all three Gospels. It emphasises the quiet but powerful growth of the Kingdom. Category: Illustration on the growth of the Kingdom

PAR013 – The wicked tenants: Summary: Jesus the Messiah tells how a master entrusts his vineyard to violent tenants who reject his messengers and kill his son. References : Matthew 21.33-46, Mark 12.1-12. Observation: Identified as a parable in all three Gospels. It announces the rejection of the Messiah and the transfer of the Kingdom. Category: Prophetic allegory on rejecting the messengers

PAR015 – The figuier — afficher la définition INF205 and all the trees: Summary: Jesus the Messiah compares observing signs in nature to spiritual watchfulness as the Kingdom approaches. References : Matthew 24.32-35, Mark 13.28-31 Observation: Identified as a parable in Luke. Also present in Mark. It calls for discernment of the times. Category: Eschatological parable on discerning the signs

PAR019 – The seed growing in secret: Summary: Jesus the Messiah compares the Kingdom to a seed growing without the man knowing how, until the harvest. Reference : Mark 4.26-29 Observation: Identified as a parable. ? Unique to Mark at the time of writing. It evokes the mysterious, autonomous growth of the Kingdom. Category: Illustration on the hidden dynamics of the Kingdom

PAR020 – The absent master: Summary: Jesus the Messiah describes a man going on a journey and entrusting his servants with the responsibility of keeping watch until his return. References : Mark 13.34-37. Observation: Not identified as a parable, but has a clear narrative structure. ? Unique to Mark at the time of writing. It calls for watchfulness and faithfulness. Category: Eschatological narrative on watchfulness

PAR041 – The lamp on the stand: Summary: Jesus the Messiah states that a lamp is meant to give light rather than be hidden, illustrating the revealing nature of the Kingdom. References : Matthew 5.15, Mark 4.21-22 Observation: Not identified as a parable in the text, but clearly illustrative in form. It emphasises the Word’s visible, illuminating vocation. Category: Illustration on revelation and witness

PAR042 – The strong man and his possessions: Summary: Jesus the Messiah evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References : Matthew 12.29, Mark 3.27 Observation: Not identified as a parable, but a striking illustrative image. It belongs to a polemical context concerning Jesus’ spiritual authority. Category: Polemical illustration on spiritual authority

Analysis of the texts shows that seven parables are explicitly taken up in narrative form from the Gospel according to Mark into that according to Matthew. These parables thus appear in both Gospels with broadly similar structure and content. This phenomenon testifies to faithful or thematic transmission, highlighting continuity between these two Gospel accounts for these particular teachings.

By contrast, two parables, identified by the codes PAR019 and PAR020, are recounted only by Mark at this stage of the Gospels’ composition. They are absent from the Gospel according to Matthew, highlighting their distinctiveness within Mark’s text at this precise point in the Gospel tradition.

According to this analysis, Mark therefore knows Matthew’s Gospel: he takes up several major parables, condensing or rephrasing them in some cases. Mark tends to simplify or tighten the accounts, offering forms that are often shorter and more direct, sometimes even without explanation. He also introduces his own voice with parables PAR019 and PAR020, which centre on the mysterious growth of the Kingdom.

At this stage in the Gospel tradition, Luke has not yet enriched the collection with his own parables (such as the good Samaritain — afficher la définition INF107, the prodigal son, the unjust judge, and so on), which explains why the collection remains very much centred on the proclamation of the Kingdom, the reception of the Word and the theme of eschatological watchfulness.

The 9 paraboles dans le texte de Marc — afficher la définition INF185

Paragraph summary:

Luke brings together 30 parables: 14 taken from Matthew, 1 taken from Mark and 15 unique to his Gospel. This combination shows how Luke inherits the preceding tradition while greatly enriching it through original stories—particularly those of mercy, prayer and justice—giving his Gospel a unique narrative and theological identity.

Full text:

List of Luke’s 30 parables, indicating those taken from Matthew or Mark:

PAR001 – The sower: Summary: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received according to the heart’s disposition. References : Luke 8.4-15, Matthew 13.1-23, Mark 4.1-20 Observation: Identified as a parable in all three Synoptic Gospels. It provides a key to interpreting all the parables. Category: Illustrative narrative on receiving the Word. Origin: Taken from Matthew.

PAR002 – The house built on the rock: Summary: Jesus compares those who put his words into practice to a man building his house on rock. References : Luke 6.47-49, Matthew 7.24-27 Observation: Not identified as a parable, but has a clear narrative structure. Category: Ethical illustration on putting teaching into practice. Origin: Taken from Matthew.

PAR003 – The new cloth and the wineskins: Summary: Jesus the Messiah illustrates the incompatibility of old and new through the image of a patched garment and new wineskins. References : Luke 5.36-38, Matthew 9.16-17, Mark 2.21-22 Observation: Identified as a parable in Luke. Category: Illustration on newness and rupture. Origin: Taken from Matthew.

PAR005 – The mustard seed: Summary: The Kingdom is compared to a tiny seed that becomes a large tree. References : Luke 13.18-19, Matthew 13.31-32, Mark 4.30-32 Observation: Identified as a parable in all three Gospels. Category: Illustration on the growth of the Kingdom. Origin: Taken from Matthew.

PAR006 – The leaven: Summary: The Kingdom is compared to leaven mixed into dough until it rises. References : Luke 13.20-21, Matthew 13.33 Observation: Identified as a parable in Luke and Matthew. Category: Illustration on invisible transformation. Origin: Taken from Matthew.

PAR013 – The wicked tenants: Summary: Tenants kill the master’s messengers and son to seize the vineyard. References : Luke 20.9-19, Matthew 21.33-46, Mark 12.1-12 Observation: Identified as a parable in all three Gospels. Category: Prophetic allegory on rejecting the messengers. Origin: Taken from Matthew.

PAR014 – The great banquet: Summary: Guests refuse to come to the banquet; others, outsiders, are called in their place. References : Luke 14.16-24, Matthew 22.1-14 Observation: Not identified as a parable in Luke, but has a clear narrative structure. Category: Eschatology involving judgment and inclusion. Origin: Taken from Matthew.

PAR015 – The figuier — afficher la définition INF115 and all the trees: Summary: Jesus compares observing signs in nature to spiritual watchfulness. References : Luke 21.29-31, Mark 13.28-31, Matthew 24.32-35 Observation: Identified as a parable in Luke. Category: Eschatological illustration on discerning the signs. Origin: Taken from Matthew.

PAR016 – The faithful servant: Summary: A master rewards the watchful servant and punishes the one who abuses his power. References : Luke 12.42-48, Matthew 24.45-51 Observation: Clear narrative structure. Category: Eschatology on watchfulness and responsibility. Origin: Taken from Matthew.

PAR020 – The absent master: Summary: A man goes on a journey and entrusts his servants with the responsibility of keeping watch. References : Luke 12.35-38, Mark 13.34-37 Observation: Clear narrative structure. Category: Eschatological narrative on watchfulness. Origin: Taken from Mark alone.

PAR021 – The children in the marketplace: Summary: Jesus compares his generation to dissatisfied children, rejecting both John and himself. References : Luke 7.31-35, Matthew 11.16-19 Observation: Illustrative, not identified as a parable. Category: Illustration on the reception of prophets. Origin: Taken from Matthew.

PAR022 – The two debtors: Summary: A creditor forgives two debtors, illustrating love in response to forgiveness. Reference : Luke 7.36-50 Observation: Clear narrative structure. Category: Illustration on gratitude and forgiveness. Origin: Unique to Luke.

PAR023 – The good Samaritain — afficher la définition INF107: Summary: An injured man is ignored by religious people but helped by a Samaritain — afficher la définition INF107. Reference : Luke 10.25-37 Observation: Exemplary narrative structure. Category: Ethical narrative on active compassion. Origin: Unique to Luke.

PAR024 – The persistent friend: Summary: A man persistently asks his friend for bread, an image of perseverance in prayer. Reference : Luke 11.5-8 Observation: Illustrative, not identified as a parable. Category: Illustration on confident prayer. Origin: Unique to Luke.

PAR025 – The rich fool: Summary: A man accumulates possessions without concern for his soul and dies suddenly. Reference : Luke 12.16-21 Observation: Identified as a parable in Luke. Category: Illustration on the vanity of earthly possessions. Origin: Unique to Luke.

PAR026 – The barren figuier — afficher la définition INF115: Summary: A figuier — afficher la définition INF115 that is barren is given a reprieve before being cut down, an image of divine patience. Reference : Luke 13.6-9 Observation: Identified as a parable in Luke. Category: Illustration on the call to conversion. Origin: Unique to Luke.

PAR027 – The places at the table: Summary: Jesus observes guests choosing the places of honour and teaches humility. Reference : Luke 14.7-14 Observation: Identified as a parable in Luke. Category: Illustration on humility and generosity. Origin: Unique to Luke.

PAR029 – The unfinished tower: Summary: A man begins to build a tower without calculating the cost, an image of the disciple’s considered decision. Reference : Luke 14.28-30 Observation: Clear narrative structure. Category: Illustration on clear-sighted commitment. Origin: Unique to Luke.

PAR030 – The king’s ill-advised war: Summary: A king goes to war without assessing his forces, an image of the wisdom needed before following the Messiah. Reference : Luke 14.31-33 Observation: Clear narrative structure. Category: Illustration on renunciation and wisdom. Origin: Unique to Luke.

PAR031 – The lost sheep: Summary: A shepherd leaves 99 sheep to find the lost one. References : Luke 15.3-7, Matthew 18.12-14 Observation: Identified as a parable in Luke. Category: Narrative on mercy and seeking the lost. Origin: Taken from Matthew.

PAR033 – The lost drachme — afficher la définition INF106: Summary: A woman carefully searches for a lost coin, an image of divine joy over a sinner found again. Reference : Luke 15.8-10 Observation: Identified as a parable. Category: Narrative on mercy and seeking the lost. Origin: Unique to Luke.

PAR034 – The prodigal son: Summary: A son leaves his father, squanders his inheritance, then returns repentant and is joyfully welcomed. Reference : Luke 15.11-32 Observation: Identified as a parable. Category: Narrative on mercy and reconciliation. Origin: Unique to Luke.

PAR035 – The dishonest manager: Summary: Jesus the Messiah tells how an unjust manager acts shrewdly to make friends before being dismissed, an image of wisdom in the use of possessions. Reference : Luke 16.1-13 Observation: Identified as a parable. It prompts reflection on the management of resources and faithfulness. Category: Paradoxical narrative on wisdom and responsibility. Origin: Unique to Luke.

PAR036 – The rich man and Lazarus: Summary: Jesus the Messiah describes an insensitive rich man and a poor man named Lazarus, whose fates are reversed after death. Reference : Luke 16.19-31 Observation: Not identified as a parable, but has a strong narrative structure. Category: Eschatological narrative on the reversal of fortunes. Origin: Unique to Luke.

PAR037 – The unworthy servants: Summary: Jesus the Messiah states that servants must acknowledge, without pretension, that they have only done their duty. Reference : Luke 17.7-10 Observation: Not identified as a parable, but illustrative in form. Category: Illustration on selfless service. Origin: Unique to Luke.

PAR038 – The unjust judge: Summary: Jesus the Messiah tells how a widow obtains justice from an indifferent judge through her persistence, an image of confident prayer. Reference : Luke 18.1-8 Observation: Identified as a parable. Category: Narrative on perseverance in prayer. Origin: Unique to Luke.

PAR039 – The Pharisee and the tax collector: Summary: Jesus the Messiah describes two men praying in the temple, one boasting and the other repenting, an image of true righteousness before God. Reference : Luke 18.9-14 Observation: Identified as a parable. Category: Narrative on justice and humility. Origin: Unique to Luke.

PAR040 – The ten minas: Summary: A nobleman entrusts minas to his servants before leaving, then judges them on his return according to their faithfulness. Reference : Luke 19.11-27 Observation: Not identified as a parable, but has a clear narrative structure. Category: Eschatological narrative on fruitfulness and responsibility. Origin: Unique to Luke (Matthew has a distinct version with the talents).

PAR041 – The lamp on the stand: Summary: Jesus the Messiah teaches that light should not be hidden but placed where it is visible, like a lamp on a stand. References : Luke 8.16, Luke 11.33, Matthew 5.15, Mark 4.21-22 Observation: Not identified as a parable in the text, but clearly illustrative in form. Category: Illustration on revelation and witness. Origin: Taken from Matthew.

PAR042 – The strong man and his possessions: Summary: Jesus the Messiah evokes a strong man whose possessions are plundered by someone stronger, an image of his victory over opposing powers. References : Luke 11.21-22, Matthew 12.29, Mark 3.27 Observation: Not identified as a parable, but a striking illustrative image. Category: Polemical illustration on spiritual authority. Origin: Taken from Matthew.

1- List of Luke’s 30 parables taken from Matthew

PAR001 – The sower References: Matthew 13.1-23, Mark 4.1-20, Luke 8.4-15 ✔ Taken from Matthew

PAR002 – The house built on the rock References: Matthew 7.24-27, Luke 6.47-49 ✔ Taken from Matthew

PAR003 – The new cloth and the wineskins References: Matthew 9.16-17, Mark 2.21-22, Luke 5.36-38 ✔ Taken from Matthew

PAR005 – The mustard seed References: Matthew 13.31-32, Mark 4.30-32, Luke 13.18-19 ✔ Taken from Matthew

PAR006 – The leaven References: Matthew 13.33, Luke 13.20-21, Mark 8.15 ✔ Taken from Matthew

PAR013 – The wicked tenants References: Matthew 21.33-46, Mark 12.1-12, Luke 20.9-19 ✔ Taken from Matthew

PAR014 – The great banquet References: Luke 14.16-24, Matthew 22.1-14 ✔ Taken from Matthew

PAR015 – The figuier — afficher la définition INF115 and all the trees Reference: Luke 21.29-31 ✔ Taken from Matthew (cf. Matthieu 24 — afficher la définition INF170.32-35)

PAR016 – The faithful servant References: Matthew 24.45-51, Luke 12.42-48 ✔ Taken from Matthew

PAR021 – The children in the marketplace References: Matthew 11.16-19, Luke 7.31-35 ✔ Taken from Matthew

PAR031 – The lost sheep References: Luke 15.3-7, Matthew 18.12-14 ✔ Taken from Matthew

PAR041 – The lamp on the stand References: Matthew 5.15, Mark 4.21-22, Luke 8.16, Luke 11.33 ✔ Taken from Matthew

PAR042 – The strong man and his possessions References: Matthew 12.29, Mark 3.27, Luke 11.21-22 ✔ Taken from Matthew

2- Parables taken from Mark

PAR020 – The absent master References: Mark 13.34-37, Luke 12.35-38 ✔ Taken from Mark.

3- Parables unique to Luke (absent from Matthew and Mark)

PAR022 – The two debtors Reference: Luke 7.36-50

PAR023 – The good Samaritain — afficher la définition INF107 Reference: Luke 10.25-37

PAR024 – The persistent friend Reference: Luke 11.5-8

PAR025 – The rich fool Reference: Luke 12.16-21

PAR026 – The barren figuier — afficher la définition INF115 Reference: Luke 13.6-9

PAR027 – The places at the table Reference: Luke 14.7-14

PAR029 – The unfinished tower Reference: Luke 14.28-30

PAR030 – The king’s ill-advised war Reference: Luke 14.31-33

PAR033 – The lost drachme — afficher la définition INF106 Reference: Luke 15.8-10

PAR034 – The prodigal son Reference: Luke 15.11-32

PAR035 – The dishonest manager Reference: Luke 16.1-13

PAR036 – The rich man and Lazarus Reference: Luke 16.19-31

PAR037 – The unworthy servants Reference: Luke 17.7-10

PAR038 – The unjust judge Reference: Luke 18.1-8

PAR039 – The Pharisee and the tax collector Reference: Luke 18.9-14

PAR040 – The ten minas Reference: Luke 19.11-27 Observation: Matthew has a distinct version with the talents (Matthew 25.14-30).

4- Summary

14 parables taken from Matthew

1 parable taken from Mark (PAR020)

15 parables unique to Luke

Paragraph summary:

Eight parables appear in Matthew, Mark and Luke: they form the shared core of Jesus’ teaching. They concern receiving the Word, the growth of the Kingdom, revealed light, discerning the times and judgment.

Their presence in all three Gospels emphasises their fundamental importance and their formative role in the early Christian tradition.

Full text:

Here is the complete list of the parables of Jesus the Messiah found in all three Synoptic Gospels: Matthew, Mark and Luke.

PAR001 – The sower: Jesus the Messiah describes a sower scattering seed on different soils, illustrating the different ways the Word is received according to the heart’s disposition. References : Matthew 13.1-23 ; Mark 4.1-20 ; Luke 8.4-15 Observation: Identified as a parable in all three Gospels. It inaugurates the teaching of the Kingdom and opens the series of agricultural parables.

PAR002 – The lamp on the stand: Jesus the Messiah teaches that light should not be hidden but placed where it is visible, like a lamp on a stand, to give light to those who enter. References : Matthew 5.15 ; Mark 4.21-22 ; Luke 8.16 / Luke 11.33 Observation: Identified as a parable in Matthew and Luke. Illustrative in Mark. It illustrates the Word’s vocation to be revealed and fully received.

PAR003 – The new cloth and the wineskins: Jesus the Messiah illustrates the incompatibility between the newness of the Kingdom and old religious structures through the image of new cloth sewn onto an old garment and new wine in old wineskins. References : Matthew 9.16-17 ; Mark 2.21-22 ; Luke 5.36-38 Observation: Identified as a parable in Luke. Illustrative in Matthew and Mark. The two images are grouped under a single identifier.

PAR005 – The mustard seed: Jesus the Messiah compares the Kingdom to a tiny seed that becomes a large tree, welcoming the birds of the air in its branches. References : Matthew 13.31-32 ; Mark 4.30-32 ; Luke 13.18-19 Observation: Identified as a parable in all three Gospels. It emphasises the disproportion between the Kingdom’s modest beginnings and its final extent.

PAR006 – The leaven: Jesus the Messiah compares the Kingdom to leaven that a woman mixes into dough until the whole batch has risen. References : Matthew 13.33 ; Luke 13.20-21 ; Mark 8.15 (allusion only) Observation: Identified as a parable in Matthew and Luke. In Mark, leaven is mentioned in teaching. Its inclusion is debated according to the boundary between illustration and narrative.

PAR013 – The wicked tenants: Jesus the Messiah tells how a master entrusts his vineyard to tenants who mistreat his servants and kill his son, announcing judgment. References : Matthew 21.33-46 ; Mark 12.1-12 ; Luke 20.9-19 Observation: Identified as a parable in all three Gospels. It illustrates the religious authorities’ rejection of the prophets and the Messiah.

PAR015 – The figuier — afficher la définition INF115 and all the trees: Jesus the Messiah uses the image of the figuier — afficher la définition INF115 budding to teach discernment of the signs announcing the coming of the Kingdom. References : Matthew 24.32-35 ; Mark 13.28-29 ; Luke 21.29-31 Observation: Identified as a parable in Luke. Illustrative in Matthew and Mark. It calls for eschatological watchfulness and a spiritual reading of events.

PAR025 – The rich fool (illustrative function: the strong man and his possessions): Jesus the Messiah teaches that to plunder a strong man’s house, one must first bind him, an image of his victory over demonic powers. References : Matthew 12.29 ; Mark 3.27 ; Luke 11.21-22 Observation: Not identified as a parable. A powerful doctrinal illustration in all three Gospels. It illustrates spiritual warfare and Christ’s sovereignty over evil.

The 8 parables repeated in all three Gospels, Matthew, Mark and Luke, form a shared core of the teaching of Jesus the Messiah on the Kingdom. They address fundamental themes such as receiving the Word (the sower), spiritual growth (the mustard seed), revealed light (the lamp), discernment (the net) and judgment (the wicked tenants). Their presence in all three testifies to their importance in the early tradition and their universal teaching value. These parables constitute a shared doctrinal foundation while also revealing nuances distinctive to each evangelist in the way he conveys them.

Summary of the parables common to Matthew, Mark and Luke — show definition INF186

Paragraph summary:

In a context of growing tensions with the religious authorities, Jesus uses parables to teach without direct confrontation, lead his listeners to reflect and help them remember.

This accessible, engaging method reaches every audience, but also carries a risk of misunderstanding, as the disciples’ frequent requests for explanations show.

Full text:

To understand the usefulness of the parable as a form of expression, it is essential to return to the historical context of the time. Relations between Jesus the Messiah and the Jewish religious authorities have deteriorated considerably. These authorities, who do not recognise Jesus as the Messiah, even regard him as an impostor. This leads to frequent conflicts between them.

A striking episode of this hostility is found in Matthew 12.14, which reports that the pharisiens — afficher la définition INF002 begin seriously plotting against Jesus the Messiah, particularly after he heals a man with a paralysed hand on the sabbat — afficher la définition INF089. This act, perceived as a violation of the Sabbath law, arouses their indignation.

In this tense context, the parable emerges as a tool for avoiding direct confrontation. It allows the Master to convey his teaching effectively. Listeners are thus led to analyse the story and draw their own conclusions.

Sometimes the pharisiens — afficher la définition INF002 understand that Jesus’ criticisms are directed at them, as Matthew 21.45, Mark 12.12 and Luke 20.19 attest. Their reactions generally come at the end of the Master’s address. This method is not new: when Nathan addresses David (2 Samuel 12.1-15), he too uses a parable. David, listening attentively to the story, takes the poor man’s side without immediately realising that he himself is concerned. His reaction would probably have been different had he been confronted directly with the conclusion.

Beyond this advantage, the parable has other strengths: it makes the audience more attentive and helps them remember the message. Linking principles of everyday life with spiritual teachings arouses greater interest among listeners. This kind of story prompts reflection, encouraging active engagement from the audience, including children, which traditional teaching methods rarely achieve.

However, this method also carries the risk of misunderstanding. Indeed, it has been observed that the disciples themselves frequently asked for further explanations.

Paragraph summary:

Jesus the Messiah uses parables to convey a message that disturbs the pharisiens — afficher la définition INF002: the call to enter the Kingdom, the denunciation of religious hypocrisy, the announcement of judgment, and the demand for mercy, faithfulness and conversion.

The 42 parables address these major themes, revealing a powerful teaching that highlights the gap between God’s will and the practices of the religious authorities, thus provoking opposition, jealousy and rejection.

Full text:

The principle of the parable makes it possible to avoid direct, violent confrontation with opponents, thus allowing Jesus the Messiah to spread his message unhindered.

What was the content of this message, and why did it provoke such opposition de la part — afficher la définition INF231 the pharisiens — afficher la définition INF002?

We will now examine the themes of the 42 parables mentioned in the preceding section to understand the reasons for such opposition.

The themes of Jesus’ parables

1. The Kingdom of God

10 parables speak of the nature, value and growth of the kingdom of God. Examples:

• The parable of the mustard seed (Matthew 13.31-32, Mark 4.30-32, Luke 13.18-19)
• The parable of the leaven (Matthew 13.33, Luke 13.20-21)
• The parable of the hidden treasure (Matthew 13.44)
• The parable of the pearl of great price (Matthew 13.45-46)
• The parable of the net (Matthew 13.47-50)
• The parable of the sower (Matthew 13.3-9, Mark 4.3-9, Luke 8.5-8)
• The parable of the weeds (Matthew 13.24-30)
• The parable of the Ouvriers de la Vigne — afficher la définition INF190 (Matthew 20.1-16)
• The parable of the great banquet (Matthew 22.1-14, Luke 14.15-24)
• The parable of the ten virgins (Matthew 25.1-13)

2. Judgment and the end times

7 parables concern the final judgment, the separation of the righteous and the wicked, and the events of the end times. Examples:

• The parable of the net (Matthew 13.47-50)
• The parable of the weeds (Matthew 13.24-30)
• The parable of the ten virgins (Matthew 25.1-13)
• The parable of the talents (Matthew 25.14-30)
• The parable of the wedding feast (Matthew 22.1-14)
• The parable of the sheep and the goats (Matthew 25.31-46)
• The house built on the rock (Matthew 7.24-27; Luke 6.47-49)

3. Mercy and forgiveness

5 parables emphasise God’s mercy, the forgiveness of sins and the importance of forgiving others. Examples:

• The parable of the prodigal son (Luke 15.11-32)
• The Parabole du Serviteur Impitoyable — afficher la définition INF126 (Matthew 18.23-35)
• The parable of the good Samaritain — afficher la définition INF107 (Luke 10.25-37)
• The parable of the lost sheep (Luke 15.3-7)
• The parable of the lost coin (Luke 15.8-10)

4. Prayer and faith

4 parables teach perseverance in prayer, faith in God and trust in his providence. Examples:

• The parable of the persistent widow (Luke 18.1-8)
• The parable of the Pharisee and the tax collector (Luke 18.9-14)
• The parable of the persistent friend (Luke 11.5-8)
• The parable of the sower (Matthew 13.3-9, Mark 4.3-9, Luke 8.5-8)

5. Obedience and faithfulness

6 parables emphasise the importance of obeying God and remaining faithful. Examples:

• The parable of the two sons (Matthew 21.28-32)
• The parable of the talents (Matthew 25.14-30)
• The faithful servant and the unfaithful servant (Matthew 24.45-51)
• The parable of the ten virgins (Matthew 25.1-13)
• The parable of the dishonest manager (Luke 16.1-13)
• The parable of the vineyard (Mark 12.1-12)

6. Love and charity

4 parables highlight love for one’s neighbour and compassion. Examples:

• The parable of the good Samaritain — afficher la définition INF107 (Luke 10.25-37)
• The parable of the great banquet (Luke 14.15-24)
• The parable of the rich man and Lazarus (Luke 16.19-31)
• The parable of the Ouvriers de la Vigne — afficher la définition INF190 (Matthew 20.1-16)

7. Watchfulness and preparation

5 parables urge us to be ready for the Lord’s return. Examples:

• The parable of the ten virgins (Matthew 25.1-13)
• The parable of the master and the servant (Luke 12.35-40)
• The parable of the Figuier — afficher la définition INF115 (Mark 13.28-29)
• The parable of the talents (Matthew 25.14-30)
• The faithful and unfaithful servant (Matthew 24.45-51)
• The house built on the rock (Matthew 7.24-27; Luke 6.47-49)

8. Wealth and responsibility

4 parables concern the use of possessions and the dangers of greed. Examples:

• The parable of the rich fool (Luke 12.16-21)
• The parable of the dishonest manager (Luke 16.1-13)
• The parable of the talents (Matthew 25.14-30)
• The parable of the rich man and Lazarus (Luke 16.19-31)

Conclusion

The parables of Jesus the Messiah address a wide variety of spiritual and moral themes. They offer profound teachings on how to live according to the principles of the kingdom of God. Each of these stories illustrates a particular aspect of God’s expectations of his disciples, while revealing the nature of God’s grace and justice. Some parables belong to several themes at once, testifying to the richness and complexity of their message.

By reaffirming the principles of life that God requires of his disciples, Jesus the Messiah consistently comes into conflict with the Pharisiens — afficher la définition INF002 and the religious authorities of his time. These people do not follow the precepts Jesus teaches. This opposition raises awareness among the population, who increasingly perceive the gulf between the behaviour of their religious leaders and the principles advocated by Jesus, leading to growing mistrust. Gradually, the population begins to turn away from its religious authorities.

We must not underestimate the extent of Jesus Christ’s success, which, according to the proposed analysis, aroused jealousy among some religious leaders. This dynamic forms part of a context of spiritual warfare: it has been explained that the true enemies are not the Pharisiens — afficher la définition INF002 themselves, but the diabolical forces at work in the world.

The teachings of Jesus the Messiah thus conflict with the cultural and religious traditions of his time. Faced with this divergence, it becomes necessary to take a position and choose whether or not to embrace the principles Jesus defends.

Paragraph summary:

Jesus the Messiah explains that he uses parables because only those who truly welcome the Kingdom can grasp their meaning. For others, this language reveals the hardening already present, fulfilling Isaiah’s prophecy: a people who see without seeing and hear without understanding.

Parables enlighten believers but leave those who have rejected the Word without understanding, through choice rather than lack of access. John confirms that this blindness is the consequence of their persistent refusal, despite the signs.

Full text:

The disciples notice this new form of expression and do not understand it. They therefore ask Jesus, “Why do you speak to them in parables?” This approach seems complicated to them; they prefer the simple, direct language Jesus used before. Jesus’ answer is noteworthy because he quotes the prophet Isaiah.

This passage from Isaiah illustrates divine judgment on a people who deliberately rejected God’s word and refused to conform to it. This concept is also present in the account of the ten plagues of Egypt, where Pharaoh knowingly hardened his heart, ultimately leading God to reinforce this obstinacy (Exodus 10.1).

Isaiah states that the Hebrew people have crossed a boundary, bringing God’s judgment, which keeps them in their position.

There is a tipping point when an individual knowingly rejects divine principles. Although it is still possible for these people to repent and return to God, this depends on their personal choice. Another point mentioned by Matthew and Mark is blasphemy against the Holy Spirit (Matthew 12.31-37 and Mark 3.28-30), considered an irreversible boundary.

There are now two groups: the saved and the lost. The Messiah’s teachings strengthen the faith of the former, but no longer affect the latter.

Jesus the Messiah explained parables to his disciples on at least three occasions (Matthew 13.1-23, Matthew 13.24-30 and Matthew 13.36-43, Matthew 13.47-50), although they already had faith. They needed the Master’s explanation to understand these teachings fully. This aspect highlights the Holy Spirit’s role in helping people understand the Word of God.

Let us observe what John recorded:

John takes up Matthew’s words and provides further explanations that require clarification to be properly understood.

Indeed, when John writes, “He has blinded their eyes and hardened their hearts”, the reference here is to the consequence rather than the cause of these men’s actions. They first rejected the Master’s preaching, which then brought God’s judgment.

The prophecy of Isaiah 53.1-12 was fulfilled because of their refusal to believe, despite the convincing signs presented to them.

Paragraph summary:

The rejection described by Isaiah does not stem from an arbitrary choice by God: people close themselves to the truth through their wilful refusal. God respects their decision, and judgment is simply the consequence of their own hardening.

Full text:

We might believe that God has made a choice, rejecting one group while accepting another. Matthew gives us the explanation in his quotation:

There is deliberate action and clear refusal de la part — afficher la définition INF231 these people. God does not force them; they retain their freedom.

God observes and respects these people’s choice! They thus bear personal responsibility for their decision.