In the parable of the sower, which our Lord himself interpreted (Matt. 13:3-8, 19-23), all the parts are essential, since the four different kinds of soil represent four different classes of hearers.  So in the parable of the tares in the field (Matt. 13:24-30, 37-43), the good seed sown by the owner of the field, the tares sown by his enemy, the separation, at the time of harvest, of the tares from the wheat, the burning of the tares, and the gathering of the wheat into the barn, are all main incidents in its spiritual application.  Not so in the parable of the ten virgins (Matt. 25:1-13), of which our Lord himself has given the scope, and, so far as we can see the only scope:  “Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh.”  If we go farther, and inquire what is the spiritual meaning of the lamps and oil-vessels, of the equal division of the virgins into five wise and five foolish, of the request of the foolish virgins that the wise would give them oil, and the answer of the wise virgins, we run into useless speculations.  All these particulars belong to the drapery of the parable, and are intended to make the story natural and probable.

In the pure form of the parable, the personages introduced to illustrate God’s ways of providence and grace do not, as in the allegory, directly represent God himself.  It is not necessary, therefore, that there be in all cases a correspondence between their character and that of the holy God.  It is sufficient if the words and deeds ascribed to them truly illustrate the spiritual principle in question.  In the parable of the unforgiving servant (Matt. 18:23-35), his lord “commanded him to be sold, and his wife and children, and all that he had, and payment to be made” (ver. 25); and afterwards he “was wroth, and delivered him to the tormentors, till he should pay all that was due unto him” (ver. 34).  We need not trouble ourselves about the reasonableness of these acts on the part of an earthly lord.  It is sufficient for the end of the parable that they were in accordance with the usages of the age, and thus illustrated the great truth which the parable was intended to enforce:  “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (ver. 35).  We have still more forcible illustrations of this principle in such parables as those of the importunate friend (Luke 11:5-8), the unjust judge (Luke 18:1-8), and the unfaithful steward (Luke 16:1-9).  The Saviour does not compare God to an indolent friend, who will not arise to accommodate his neighbor with bread till he is forced to do so by his importunity; nor to an unjust judge, who fears not God nor regards men.  But he draws illustrations from their conduct of the efficacy of importunate prayer; adding, at the conclusion of each parable, its scope:  “And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall