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The Parable Principle in Teaching Biblical Truths

The term "parable" originates from the Greek parabolē, meaning "a placing beside" or "a comparison" [2]. This linguistic root highlights the core function of a parable: to illustrate one subject by juxtaposing it with another [1]. In biblical usage, the concept of a parable is broad, encompassing various forms of figurative speech. In the Old Testament, the Hebrew word mashal is often translated as parable and can refer to a proverb (1 Sam. 10:12), a prophetic utterance (Num. 23:7; Ezek. 20:49), or an enigmatic saying (Ps. 78:2; Prov. 1:6) [2, 1]. For instance, Ezekiel is instructed to "tell a riddle, and speak a parable to the house of Israel" (Ezekiel 17:2) [6], and Psalm 78:2 states, "I will offer a parable with my mouth. I will pour out riddles from long ago" [7].

In the New Testament, the application of parabolē is similarly wide-ranging. It can denote a proverb (Mark 7:17), a typical emblem (Heb. 9:9), or a similitude or allegory (Matt. 15:15; 24:32) [2]. More specifically, in the context of Jesus's teaching, parables are commonly understood as comparisons of earthly things with heavenly truths [2]. These are stories that typically draw an analogy between an everyday aspect of life and a spiritual truth [9].

Jesus frequently employed parables in his public ministry, teaching "many things in parables" (Mark 4:2) [8]. The Gospels record numerous parables, including the Sower (Matt. 13:3-23), the Tares (Matt. 13:24-30), the Mustard Seed (Matt. 13:31-32), the Leaven (Matt. 13:33), the Treasure Hid in a Field (Matt. 13:44), the Pearl of Great Price (Matt. 13:45-46), and the Net Cast into the Sea (Matt. 13:47-50) [4]. These parables were central to his method of communicating the "mysteries of the kingdom of heaven" [12].

One significant aspect of Jesus's use of parables is his explanation for why he taught in this manner. In Matthew 13:13, Jesus states, "Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand" [5]. This statement, along with further explanation to his disciples, suggests a dual purpose for parables: to reveal truth to those who are receptive and to conceal it from those who are not [13]. Matthew Henry notes that Christ used parables because "the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom" [11]. He also suggests that Christ employed various methods to engage people, and if they would not be instructed by one way, he would try another [11].

The "parable principle" in teaching biblical truths, therefore, involves using relatable narratives or comparisons to convey profound spiritual concepts. To understand a parable, it is essential to identify the central analogy, consider its historical context, and interpret it within the broader Gospel narrative [9]. It is important to avoid assigning speculative allegorical meanings to every detail of a parable that were not originally intended [9].

The distinction between a parable and a fable is also relevant. A fable, such as those found in Judges 9:8-15 or 2 Kings 14:9, often features irrational or inanimate beings acting and speaking with human characteristics for moral instruction [3]. In contrast, a parable always relates what could realistically happen and teaches higher, spiritual truths, whereas a fable typically conveys only earthly moralities [3]. The parable of Nathan to David (2 Sam. 12:1-4) is an Old Testament example of a parable used to confront sin, where the prophet uses a relatable story about a rich man and a poor man's lamb to expose David's transgression [14].

Jesus's parables often address the responses of people to his message. For example, the parable of the Sower directly addresses the varied reception of the word of God [9]. The parables collectively represent the "kingdom of heaven," illustrating its establishment, growth, and eventual success [12]. They are designed to engage and quicken individuals to practice Christian duties, such as beneficence, by reminding them of their stewardship of God's grace [15].

The use of parables is not merely a pedagogical technique but also a theological statement. Jesus's teaching in parables, particularly as explained in Mark 4:11-12, suggests that understanding the "secret of the Kingdom of God" is granted to his followers, while for "outsiders," his teachings remain like riddles [13]. This aligns with the quotation from Isaiah 6:9-10, implying an intentional judgment on those who hear but do not understand, preventing them from repentance and forgiveness [13]. The psalmist, too, recites Israel's story in a parable to impart wisdom and insight, a practice Jesus himself referenced to explain his parabolic teaching [10].

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: Parable — (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an eart”
  3. Smith's Bible Dictionary “Smith's Bible Dictionary: Fable — A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.--Encyc. Brit. The fable differs from the parable in that-- + The parable always relates what actually takes place, and is true to fact, which the fable is not; and + The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [[510]Parable], we have but two examples in the Bible: + That of the tree”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Parables — Remarkable Parables of the Old Testament -- Jdj 9:8-15; 2Sa 12:1-4; 14:5-7. Parables of christ Wise and foolish builders. -- Mt 7:24-27. Children of the bride chamber. -- Mt 9:15. New cloth and old garment. -- Mt 9:16. New wine and old bottles. -- Mt 9:17. Unclean spirit. -- Mt 12:43. Sower. -- Mt 13:3-23; Lu 8:5-15. Tares. -- Mt 13:24-30,36-43. Mustard-seed. -- Mt 13:31,32; Lu 13:19. Leaven. -- Mt 13:33. Treasure hid in a field. -- Mt 13:44. Pearl of great price. -- Mt 13:45,46. Net cast into the sea. -- Mt 13:47-50. Meats defiling not. -- Mt 15:10-15. Un”
  5. Matthew “Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand. -- Matthew 13:13”
  6. Ezekiel “Son of man, tell a riddle, and speak a parable to the house of Israel; -- Ezekiel 17:2”
  7. Psalms “Psalms 78:2 (LEB) — I will offer a parable with my mouth. I will pour out riddles from long ago,”
  8. Mark “He taught them many things in parables, and told them in his teaching, -- Mark 4:2”
  9. Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
  10. Psalms (Protestant academic) “Tyndale House on Psalms 78:2: 78:2 The psalmist recites Israel’s story (78:5-72) in a parable in order to teach wisdom and insight. • Jesus quoted this verse to explain why he taught in parables (Matt 13:35).”
  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. Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 13 (introduction): In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them (Mat 13:1-2). He preached to them in parables, and here gives the reason why he chose that way of instructing (Mat 13:10-17). And the evangelist gives another reason (Mat 13:34, Mat 13:35). There are eight parables recorded in this chapter, which are designed to represent the kingdom of heaven, the method of planting the gospel kingdom in the world, and of its growth and success. The great truths and laws of that kingdom are in other ”
  13. Mark (Protestant academic) “Tyndale House on Mark 4:11: 4:11-12 Jesus’ real followers were permitted to understand the secret of the Kingdom of God—namely, that the Kingdom of God had come (1:14-15) and that Christ, the Son of God, was in their midst (1:1). For outsiders, it all seemed like riddles. • Jesus’ reply to the disciples’ question suggests that the parables were intended to prevent outsiders from understanding them, so that they would be unable to repent and be forgiven. The quotation from Isa 6:9-10 (Greek version) suggests that it was an intentional judgment on the hearers. Jesus’ teaching in parables, and th”
  14. 2 Samuel (Presbyterian) “Jamieson, Fausset & Brown on 2 Samuel 12 (introduction): NATHAN'S PARABLE. (Sa2 12:1-6) the Lord sent Nathan unto David--The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.”
  15. Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16:1: We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace ”
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