I think a couple more posts on John Chrysostom and the parables will be enough to finish a decent overview of how he interprets the parables. Nothing beats reading the primary sources themselves, however!
Even when Chrysostom utilizes allegorical interpretations, he does so in a restrained way, such as when he discusses the parable of the Laborers in the
Vineyard (in Homily 64, On Matthew).
He notes that the intent of the parable is puzzling at first, because the
saying before and after the parable (first/last; Matt. 19:30; 20:16) seems to
be at odds with what happens in the parable (where all are equal; 64.3). He
then offers a more limited (compared to Augustine and others) allegorical reading
of the parable: The vineyard denotes the commandments of God, the time worked
signifies one’s lifespan, the various laborers indicate the different ways to
follow those commands, and the hours hired are those “who at different ages
[i.e. from young to old] have drawn near to God” (64.3). The first workers who
complain about their pay are like the elder son in the parable of the Prodigal
Son, who complains about the father’s reception of the younger son. Once we
learn the reason for why the parable was composed this way, however, we should not
speculate about anything further (“we must not be curious about all the points
in the parables”). Chrysostom therefore seeks to ascertain the central and
essential points of the parables, tries to focus on those elements alone, and
cautions against over-speculating about other details of the parables.
Chrysostom believes that the purpose of the Laborers in the Vineyard parable is to “render more
earnest them that are converted and become better men in extreme old age, and
not to allow them to suppose they have a less portion.” Those first laborers
who complain, then, serve as a warning for longtime Christians not to envy how
such “latecomers” are treated. Chrysostom entreats his hearers to “use much
diligence both to stand in the right faith, and to show forth an excellent
life. For unless we add also a life suitable to our faith, we shall suffer the
most extreme punishment” (64.4).
Since the parable of the Wedding Feast in Matthew
22:1-13 clearly exhibits several allegorical elements that are not found in
Luke’s version, Chrysostom includes allegorical elements in his
interpretation. Matthew’s parable “proclaims beforehand both the casting out of
the Jews, and the calling of the Gentiles; and it indicates together with this
also the strictness of the life required, and how great the punishment
appointed for the careless” (Homily 69). Both the context in Matthew just
before the parable (e.g., 21:33) and the symbolic elements within Matthew’s
version (e.g., the king, son, wedding banquet, troops burning the city, and the
addition to the story in verses 11-13) lead to Chysostom’s conclusions, as do a
number of other verses from the Gospels (e.g., Jesus’ words before the
resurrection for the apostles to preach to the Jews and his command after the
resurrection to preach to “all nations”). Arguing that the “wedding garment”
symbolizes one’s life and practice, Chrysostom exhorts his hearers not to
clothe their souls inwardly with the “filthy garments” of a corrupt life and
evil deeds but instead to clothe their souls inwardly by obeying what Jesus
taught (69.2).
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