The Role of Storytelling and Example in Biblical Teaching

Biblical teaching frequently employs storytelling and example as primary methods for conveying spiritual truths and moral instruction. This approach is evident throughout both the Old and New Testaments, from prophetic utterances to the parables of Jesus.

The term "parable" itself, derived from the Greek parabole, signifies "placing beside" or "comparison," indicating its function as an illustration of one subject by another ^[1]. In the Old Testament, the Hebrew mashal is similarly broad, encompassing proverbs (1 Samuel 10:12), prophetic pronouncements (Numbers 23:7), and enigmatic sayings (Psalm 78:2) ^[4]. Psalm 78:2, for instance, speaks of reciting Israel's story "in a parable" to impart wisdom, a verse Jesus himself quoted to explain his parabolic teaching ^[6].

Jesus extensively utilized parables, often speaking "many things unto them in parables" (Matthew 13:3) ^[8]. These narratives served multiple purposes. Sometimes, they were used to keep people engaged and expectant, as "the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom" ^[12]. At other times, parables functioned as a means of revealing truth to those with "ears to hear" while obscuring it from those who were unwilling to understand ^[13]. The Gospels themselves are essentially extended narratives, presenting the "good message" (evangelion) of Christ's life, ministry, death, resurrection, and glorification ^{[3, 9]}.

A key distinction is often drawn between a parable and a fable. While both are narratives, a parable "always relates what actually takes place, and is true to fact," teaching "higher heavenly and spiritual truths." In contrast, a fable features irrational or inanimate beings acting with human interests for the purpose of teaching "only earthly moralities" ^[2]. The Bible contains very few fables, such as that of the trees in Judges 9:8-15 ^[2].

Beyond parables, biblical teaching frequently relies on examples. Jesus himself is presented as the ultimate example of sincerity (1 Peter 2:22) ^[5]. Ministers are also called to be examples (Titus 2:7) ^[5]. The early Christian preachers, known as evangelistai, were those who shared the "good message" of Christ's person and mission ^[3]. The method of teaching through question and answer, common in rabbinical instruction, also allowed for the exploration of examples and principles, as seen in Jesus's interaction with teachers in the temple (Luke 2:46) ^[7].

The Apostle Paul, for instance, frequently points to the conduct of believers as an example. He speaks of the "experiment of this ministration" where the liberality of Gentile churches served as a proof of their faith, causing the recipients to "glorify God" for their "professed subjection to the Gospel of Christ" (2 Corinthians 9:13) ^[10]. This demonstrates how actions, when observed, can become powerful examples that reinforce doctrinal teaching.

The "doctrine of Christ" itself, which includes the "principles of the doctrine," is not merely abstract theology but is embodied in Christ's life and teaching ^[11]. The Gospels, as historical accounts of Christ's person and work, serve as foundational narratives. Matthew presents Jesus as the "promised King of the kingdom of God," Mark as "a prophet, mighty in deed and word," Luke as the "Son of man," and John as the "Son of God" ^[3]. These distinct narrative emphases highlight different facets of Christ's identity and mission, providing a comprehensive example for believers.

The use of storytelling and example in biblical teaching is not merely a pedagogical choice but is integral to the nature of divine revelation. God reveals himself and his will not only through direct commands and theological propositions but also through the unfolding narrative of salvation history and the lives of his people, culminating in the life of Jesus Christ. This narrative approach allows for truths to be apprehended not just intellectually, but also experientially and relationally, inviting the hearer to identify with the characters and lessons presented.

Sources

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”
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”
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”
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”
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; ”
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).”
Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 2:46: hearing . . . asking--The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Luk 2:52). In fact, the beauty of Christ's example lies very much in His”
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”
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”
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”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:1: Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in”
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 ”
Mark (Presbyterian) “Jamieson, Fausset & Brown on Mark 3 (introduction): PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34) And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude." so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mar 3:9. (See on Mat 12:15). and sat in the sea; and the whole multitude was by the sea on the land--cro”

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