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Storytelling in Sharing the Gospel and Biblical Examples

The Gospel itself is a story—the announcement that the promised Savior has entered the world [2]. When the first Christian preachers proclaimed this message, they called their account euaggelion, "good news," and were themselves named evangelistai, evangelists [2]. This narrative core of Christian proclamation shaped how Jesus and the apostles communicated divine truth, embedding doctrine within concrete, memorable forms that engaged both mind and imagination.

Jesus' Use of Parables

Jesus employed parables extensively in his public teaching. The term parable derives from the Greek parabole, meaning "a placing beside"—a comparison or illustration of one subject by another [1]. In the New Testament, this form ranged from brief proverbs to extended narratives, and even to enigmatic prophetic utterances [1]. During his Galilean ministry, Jesus "spake many things unto them in parables" [16], and at certain points "without a parable spake he not unto them" [11]. Matthew records seven parables in chapter 13 alone, the first four addressed to mixed crowds and the remaining three to the disciples in private [16].

The parable of the sower, which depicts varied responses to the proclamation of God's kingdom [12], functions as an introduction to the entire parabolic method [16]. Jesus explained this parable privately to his disciples, demonstrating that while he delivered mysteries in parabolic form to outsiders, he intended these truths to be eventually clarified [15]. Matthew Henry observes that Christ used parables "to keep the people attending and expecting," employing varied methods "to do good to the souls of men, and to make impressions upon them" [11]. The parabolic form was not evasion but pedagogy suited to the moment—"the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom" [11].

Old Testament Precedent

This narrative and figurative mode of revelation has deep roots. The psalmist declares, "I will put my teaching into a story; I will make my dark sayings clear with music" [5], and again, "I will offer a parable with my mouth. I will pour out riddles from long ago" [9]. God himself employed parables through the prophets: "I spoke through the prophets and multiplied their visions; I gave parables through the prophets" [7]. The prophetic tradition thus established that divine truth could be conveyed through comparison, metaphor, and narrative—forms that required active engagement from the hearer.

The Gospel as Story and Proclamation

The four canonical Gospels are themselves narrative accounts of "the person and work of Christ" [2]. Matthew presents the Redeemer as the promised King; Mark declares him "a prophet, mighty in deed and word" [2]. These were composed in the latter half of the first century—Matthew and Mark before Jerusalem's destruction, Luke around A.D. 64, and John near the century's close [3]. Mark's Gospel, derived mainly from Peter's discourses [4], exemplifies the apostolic pattern: the "blessed Story" of Christ's "Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name" [14]. The Gospel was "preached under the old testament" in anticipation [6], and "life and immortality are brought to light by Jesus through" its proclamation [6].

Characteristics of Gospel Proclamation

The apostolic preaching maintained narrative concreteness while avoiding manipulation. Paul insists on sincerity in "the preaching of the gospel" [8], contrasting it with fleshly wisdom [8]. The Gospel "exhibits the grace of God" [6] and is "the power of God to salvation" [6]. John Gill notes that genuine Gospel preaching occurs when preachers "preach Christ and salvation alone by him," not mixing law and Gospel or promoting self-justification [13]. The narrative form—rooted in historical events—guards against abstraction while inviting personal response.

The Corinthian correspondence reflects this dynamic: the Jerusalem saints, receiving aid from Gentile churches, "glorify God" by acknowledging him as "the author of all the grace and goodness" they experienced, particularly through the donors' "professed subjection to the Gospel of Christ" [10]. The story of grace received prompts the story of grace shared, creating a cycle of testimony that itself becomes proclamation.

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
  3. Smith's Bible Dictionary “Smith's Bible Dictionary: Gospels — The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, t”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Mark, Gospel according to — It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially. As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63. Th”
  5. Psalms “Psalms 49:4 (BBE) — I will put my teaching into a story; I will make my dark sayings clear with music.”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Gospel, The — Is good tidings of great joy for all people -- Lu 2:10,11,31,32. Foretold -- Isa 41:27; 52:7; 61:1-3; Mr 1:15. Preached under the old testament -- Heb 4:2. Exhibits the grace of God -- Ac 14:3; 20:32. The knowledge of the glory of God is by -- 2Co 4:4,6. Life and immortality are brought to light by Jesus through -- 2Ti 1:10. Is the power of God to salvation -- Ro 1:16; 1Co 1:18; 1Th 1:5. Is glorious -- 2Co 4:4. Is everlasting -- 1Pe 1:25; Re 14:6. Preached by Christ -- Mt 4:23; Mr 1:14. Ministers have a stewardship to preach -- 1Co 9:17. Preached before”
  7. Hosea “Hosea 12:10 (BSB) — I spoke through the prophets and multiplied their visions; I gave parables through the prophets.”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  9. Psalms “Psalms 78:2 (LEB) — I will offer a parable with my mouth. I will pour out riddles from long ago,”
  10. 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
  11. Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 13:24: In these verses, we have, I. Another reason given why Christ preached by parables, Mat 13:34, Mat 13:35. All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by ”
  12. Luke (Protestant academic) “Tyndale House on Luke 8:4: 8:4-15 The parable of the farmer scattering seed depicts people’s varied responses to Jesus’ ministry of proclaiming God’s Kingdom.”
  13. Hebrews (Baptist/Reformed) “John Gill on Hebrews 4:2: For unto us was the Gospel preached,.... The Gospel is the good news and glad tidings of salvation by Christ; and this may be said to be preached, when men preach not themselves, nor read lectures of morality, nor mix law and Gospel together, nor make justification and salvation to be by works, nor set persons to make their peace with God, or get an interest in Christ; but when they preach Christ and salvation alone by him; and so it was preached to the Hebrews, and that more fully, and with more clearness, power, and success than formerly; and which is a privilege an”
  14. Mark (Presbyterian) “Jamieson, Fausset & Brown on Mark 1 (introduction): PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) The beginning of the gospel of Jesus Christ, the Son of God--By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism a”
  15. Mark (Baptist/Reformed) “John Gill on Mark 4:17: And he said unto them,.... At the same time, after he had explained the parable of the sower; for though the following parabolical and proverbial expressions were delivered by Christ at other, and different times, and some of them twice, as related by other evangelists; yet they might be all of them expressed or repeated at this time, by our Lord, showing why he explained the above parable to his disciples; and that though he delivered the mysteries of the Gospel in parables to them that were without, yet it was not his design that these things should be always kept a s”
  16. Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 13:3: And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the who”
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