The Role of Storytelling in Biblical Preaching Techniques
Storytelling has long been a foundational element in biblical preaching, serving as a powerful method for conveying spiritual truths and engaging congregations. The Bible itself is rich with narrative, and Jesus frequently employed parables, a specific form of storytelling, to teach profound lessons [1, 4].
The term "parable" in Greek, parabole, signifies "placing beside or together," indicating a comparison or similitude used to illustrate one subject by another [1]. In the New Testament, this term had a broad application, encompassing short proverbs, prophetic utterances, enigmatic maxims, and expanded metaphors [1]. Jesus's use of parables was extensive, as seen in Matthew 13, where he delivered multiple parables, including those of the sower, the wheat and tares, the mustard seed, and the leaven [6]. Matthew Henry suggests that Christ used parables because "the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom," and that "Christ, to keep the people attending and expecting, preached in parables" [4]. This approach demonstrates a deliberate pedagogical strategy to engage listeners and encourage deeper reflection on spiritual truths [4].
The practice of speaking in parables was common among Eastern nations, including the Jews, with figures like Rabbi Meir being renowned for this teaching method [6]. This historical context underscores that Jesus was utilizing a familiar and effective communication style to reach his audience.
Beyond parables, the entire biblical narrative, from Genesis to Revelation, functions as a grand story of God's interaction with humanity. The "Gospel" itself, meaning "good message" or "good tidings," is fundamentally a story—the account of Jesus Christ's person and mission [2, 3]. Early Christian preachers, known as evangelistai (evangelists), were those who proclaimed this "good message" (evangelion) [2]. The four Gospels—Matthew, Mark, Luke, and John—are historical accounts of Christ's life and work, each presenting a distinct narrative perspective on the Redeemer [2]. Matthew portrays Jesus as the promised King, Mark as a prophet mighty in word and deed, and so on [2]. This narrative foundation is central to Christian preaching, as the "central fact of Christian preaching was the intelligence that the Saviour had come into the world" [2].
Preaching, in its essence, involves proclaiming this "word of truth and faith," the "Gospel of salvation" [8]. John Gill emphasizes that preaching the word means publishing it "openly, publicly, and with a loud voice, without adding to it, or taking from speaking out the whole, and keeping back no part of it; and that with all courage and boldness" [8]. This proclamation often takes a narrative form, recounting the events and implications of Christ's life, death, and resurrection.
The effectiveness of storytelling in preaching is tied to its ability to make abstract theological concepts concrete and relatable. Adam Clarke, commenting on 1 Corinthians 2:1, notes that while Paul preached the Gospel, he did so "not with human eloquence" or "arts of rhetoric," but rather the "testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed" [5]. This suggests that the power of the message itself, often conveyed through narrative, transcends mere oratorical skill. The "Gospel is the good news and glad tidings of salvation by Christ," and it is preached when ministers "preach Christ and salvation alone by him" [7]. This involves telling the story of what God has done through Christ.
Storytelling in preaching also serves to illustrate the grace of God [3]. The Gospel "exhibits the grace of God" [3], and narratives can powerfully demonstrate this grace in action, both in biblical accounts and in contemporary testimonies. The "knowledge of the glory of God is by" the Gospel [3], and stories can illuminate this glory in ways that abstract theological propositions might not.
Furthermore, storytelling is integral to how faith is cultivated. Adam Clarke, in his commentary on Romans 10:17, states that "faith cometh by hearing" and that "preaching the Gospel is the ordinary means of salvation" [10]. When the "word, the doctrine of God preached" is heard attentively, "faith will be produced" [10]. This "word" is often communicated through narrative, whether it is the grand narrative of redemption or smaller stories that illustrate specific truths. The "ministers of the Gospel" are sometimes referred to as "maidens" sent forth by "Wisdom" (Christ) in a parabolic sense, highlighting their role in proclaiming the message [9]. This imagery further reinforces the narrative framework within which the Gospel is presented.
The enduring nature of the Gospel itself is described as "everlasting" [3], suggesting a timeless story that continues to resonate across generations. Revelation 14:6 speaks of an "everlasting gospel" [3], indicating its perpetual relevance. This everlasting story is not merely a collection of facts but a dynamic narrative that brings "life and immortality... to light by Jesus" [3].
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”
- 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”
- 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”
- 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 ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
- Matthew (Baptist/Reformed) “John Gill on Matthew 13:3: And he spake many things unto them in parables,.... For the parables of the sower, and the different sorts of ground the seed fell in, of the wheat and tares, of the grain of mustard seed, of the leaven in three measures of meal, of the treasure hid in a field, of the pearl of great price, of the net cast into the sea, and of the householder, were all delivered at this time. This way of speaking by parables was much in use among the eastern nations, and particularly the Jews. R. Meir was very famous among them for this way of teaching: they say (a), "that when R. M”
- 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”
- 2 Timothy (Baptist/Reformed) “John Gill on 2 Timothy 4:2: Preach the word,.... Either Christ the essential Word, who is the sum and substance of the Gospel ministry; or the word of truth and faith, the Gospel of salvation, the word of righteousness, peace, and reconciliation by Christ; which is to be preached, or published, in like manner as heralds proclaim the will of their princes; openly, publicly, and with a loud voice, without adding to it, or taking from speaking out the whole, and keeping back no part of it; and that with all courage and boldness: some copies read, "the word of God"; and the Ethiopic version, "his ”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 9:3: She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be ”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 10:17: So then faith cometh by hearing - Preaching the Gospel is the ordinary means of salvation; faith in Christ is the result of hearing the word, the doctrine of God preached. Preaching, God sends; if heard attentively, faith will be produced; and if they believe the report, the arm of the Lord will be revealed in their salvation.”