Whittemore Notes & Illustrations on Parables is an examination of the Parables in the Bible and what they mean. Nice long list here.

Whittemore Notes & Illustrations on Parables

Whittemore Notes & Illustrations on Parables is an examination of the Parables in the Bible and what they mean. Nice long list here.

Whittemore Notes & Illustrations on Parables is an examination of the Parables in the Bible and what they mean. Nice long list here.

Table of Contents of Whittemore Notes & Illustrations on Parables

Introduction
Parable of the Axe
Parable of the Winnowing Fan
Parable of the Salt of the Earth
Parable of the Light of the World
Parable of the Offending Hand or Foot
Parable of the Strait Gate
Parable of the Good and Corrupt Trees
Parable of the Wise and Foolish Builder
Parable of the Bruised Reed
Parable of the Unclean Spirit
Parable of the Sower
Parable of the Tares of the Field
Parable of the Tares of the Field
Parable of the Growth of Grain
Parable of the Mustard Seed
Parable of the Leaven
Parable of the Treasure
Parable of the Pearl of Great Price
Parable of the Net
Parable of the Old Garment
Parable of the Debtors
Parable of the Unforgiving Servant
Parable of the Good Samaritan
Parable of the Man who doated on Riches
Parable of the Barren Fig Tree
Parable of the Master of the House
Parable of the Supper
Parable of the Counting the Cost
Parable of the Lost Sheep
Parable of the Lost Piece of Silver
Parable of the Prodigal Son
Parable of the Unjust Steward
Parable of the Rich Man and Lazarus
Parable of the Unjust Judge
Parable of the Pharisee and Publican
Parable of the Laborers in the Vineyard
Parable of the Shepherd and his Flock
Parable of the Two Sons
Parable of the Unfaithful Husbandmen
Parable of the Marriage Feast
Parable of the Ten Virgins
Parable of the Unfaithful Servant
Parable of the Sheep and Goats

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PARABLE OF THE DEBTORS.
Luke 7:41, 42.
* There was a certain creditor, which had two debtors: the one owed fire hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. We have, in this parable, an instance of the facility with
which our Saviour would throw together, at the moment, a train of circumstances in the form of a fable, for the
purpose of producing in his proud and watchful opponents the strongest feelings of self-condemnation. To understand the parable, and the object of Jesus in uttering it, we shall find it necessary to take into consideration the principal events that are narrated in the context.

In verse 36 it is said, ‘And one of the Pharisees desired him that be would eat with him. And lie went into the Pharisee’s house, and sat down to meat.’ Here it should be remarked, first, that the Pharisees were that class of
people, who, above all others, most bitterly opposed the Son of God. This Pharisee does not seem to have bad
any good object in inviting Jesus to his house. He certainly neglected the usual offices of respect in receiving a
stranger; and the probability is, that the invitation was given, in the hope that Jesus, during the visit, would say or
do something, that the Pharisee might turn to his disadvantage.

The Jews, and indeed all the Eastern nations, have been remarkable for their hospitality. They were so accustom-
ed to spend much time in saluting strangers, that Jesus on one occasion, when he charged his disciples with an errand that required all their time, bade them salute no man by the way.1 (Luke 10:4.) When they went into a house,
they were to say, * Peace be to this house.’ (Luke 10:5.) Peter, in enjoining the duties of life upon his brethren fails not to charge them to 4 be courteous.’ (1 Peter 3:8.) See the account of Abraham’s reception of strangers,
(Gen. 18:1—8) where we are informed he besought them to enter his tent, and said, * Let a little water, I pray
you, be fetched, and wash your feet, and rest yourselves under the tree, and I will fetch a morsel of bread, and
comfort ye your hearts.’ (See also Gen. 43:24; 1 Sam 25:41.) Paul enumerates among the usual duties, lodging strangers, and washing their feet. (1 Tim. 5:10.)
* When strangers reached their Lodgings for the night, it wot usual for the master of the house to give them water
to wash their feet. Thus, Sir John Chardin tells us “that the sweat and dust which penetrate all kinds of covering
for the feet, produce a filth there which excites a very troublesome itching; and though the Eastern people are
extremely careful to preserve the body clean, it is more for refreshment than cleanliness that they wash their feet
at the end of a journey.” ‘* It is highly reasonable, however, that motives of cleanliness operated in no small decree to produce these frequent washings of the feet. The Jews wore no stockings, and in the place of shoes, they
bad sandals, which were merely soles of hide, leather, or wood, fixed to the feet by straps. These were put off on
entering a house: hence die phrase to lose one’s shots or sandals from off one’s feel. For these reasons, it became
necessary to wash the feet after travelling; and more especially m those cases where the guests were invited to a
meal, (as was Jesus in the instance already narrated) ; for as the Jews did not sit to partake of their meals, but reclined on beds or couches, the dust upon their feet and legs would be very offensive.f Dr. Hammond says, 4 that it
was the fashion of those countries in their entertainments, to wash their guests’ feet before meals, is frequently mentioned in the Old Testament. And the same was a custom also among the Grecians in their more splendid extra-
ordinary feasts. They used baths of wine and water.’

Whittemore Notes & Illustrations on Parables

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