Understanding the Initial Meaning of a Biblical Story or Teaching

The Greek word παραβολή (parabolē) is the source of the English term "parable" and literally means "a placing beside" or "a comparison" ^[5]. In the New Testament, this term has a broad application, referring to various forms of communication, from short proverbs to enigmatic maxims and expanded metaphors ^[5]. Parables are essentially stories that draw an analogy between a common aspect of life and a spiritual truth ^[15]. To properly understand a parable, it is crucial to identify its central analogy, consider its historical context, and analyze its placement within the Gospel text ^[15].

The concept of "beginning" (ἀρχή, archē) is foundational in biblical thought, appearing in both the Old and New Testaments to denote origins and foundational principles. The Hebrew Bible opens with "In the beginning" (בְּרֵאשִׁית, b'reshit) in Genesis 1:1, referring to the creation of the world by God ^[3]. This initial act of creation involved God's command, bringing things into existence that previously had none ^[3]. The New Testament echoes this theme, particularly in the Gospel of John, which begins, "In the beginning was the Word, and the Word was with God" (John 1:1) ^[14]. This opening statement in John connects the pre-existence of Christ, the "Word," with the very act of creation, as "all things were made through him" (John 1:3) ^[3]. The apostle John also refers to "What was from the beginning" in 1 John 1:1, emphasizing the eyewitness testimony concerning the "word of life" ^[7].

The "beginning of the Gospel" (Mark 1:1) refers to the commencement of the Gospel dispensation, marked by John the Baptist's preaching as the forerunner of Jesus Christ ^[10]. This beginning signifies the unfolding of God's plan for salvation through the incarnated Messiah ^[10]. Similarly, the book of Acts begins by referencing "all that Jesus began both to do and to teach" (Acts 1:1), highlighting the continuity between Jesus' earthly ministry and the subsequent work of the apostles ^[2].

The idea of "first principles" or "elements" (στοιχεῖα, stoicheia) is also significant in understanding initial biblical teachings. In Hebrews 5:12, the author admonishes his audience for still needing instruction in the "first principles of the oracles of God," implying a lack of spiritual maturity ^[11]. These "elements" are described as the rudiments of religious teaching, akin to the basic constituents of things ^[4]. In Galatians 4:3, 9 and Colossians 2:8, 20, "elements of the world" or "weak and beggarly elements" refer to the state of religious knowledge among Jews before Christ, characterized by types and rituals that appealed to the senses ^[4]. John Chrysostom interprets "the principles of the Doctrine of Christ" (Hebrews 6:1) as the foundational teachings, such as repentance from dead works, faith toward God, the doctrine of baptisms, laying on of hands, resurrection of the dead, and eternal judgment ^[13]. These are considered basic elements of Jewish instruction that the author of Hebrews encourages his readers to move beyond, toward a deeper understanding of Christ ^[16].

The concept of "revelation" is central to understanding how God communicates these initial truths. Revelation is defined as "an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen" ^[1]. God has supernaturally revealed himself and his purposes in various ways and at different times, with these revelations being committed to writing under the guidance of the Holy Spirit ^[1]. The Scriptures are not merely a record of revelation but are the revelation itself in written form, ensuring the accurate preservation and propagation of truth ^[1]. This divine communication is intended to make humanity "wise unto salvation" through faith ^[12].

"Faith" itself is a fundamental initial concept. It is generally understood as the persuasion of the mind that a certain statement is true, with its primary idea being trust ^[8]. Faith involves knowledge as an essential element, and it can range in degree up to full assurance, depending on the evidence supporting it ^[8]. Faith is also presented as the instrument through which one attains salvation ^[12]. The book of Hebrews provides a definition of faith and illustrates its effects through numerous examples of biblical figures ^[17].

The process of understanding these initial meanings often involves careful study and instruction. Proverbs 1:2 states the purpose of the book is "To know wisdom and instruction; to perceive the words of understanding" ^[6]. This highlights the importance of learning and comprehending foundational truths. The apostle Paul emphasizes the role of teaching in developing faith, stating that "faith comes from hearing, and hearing through the word of Christ" (Romans 10:17) ^[8]. Even from childhood, exposure to "holy scriptures" (the Old Testament in Timothy's case) can make one "wise unto salvation through faith" ^[12].

The idea of "comprehending" or "grasping the meaning" of something is conveyed by the Greek verb συλλαμβάνω (syllambanō), which can mean "to seize," "conceive," or "help" ^[9]. In the context of the mind, it specifically refers to understanding or grasping the meaning of an oracle, a saying, a word, or a voice ^[9]. This mental act of comprehension is essential for moving beyond basic principles to a more mature understanding of divine truths ^[16].

The initial meaning of a biblical story or teaching, therefore, often points to foundational truths about God, creation, salvation, and the nature of faith. These "beginnings" or "elements" serve as the bedrock upon which deeper theological understanding is built, requiring both divine revelation and human comprehension.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
Acts “The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, -- Acts 1:1”
Torrey's Topical Textbook “Torrey's Topical Textbook: Creation — The formation of things which had no previous existence -- Ro 4:17; Heb 11:3. Effected By God. -- Ge 1:1; 2:4,5; Pr 26:10. By Christ. -- Joh 1:3,10; Col 1:16. By the Holy Spirit. -- Job 26:13; Ps 104:30. By the command of God. -- Ps 33:9; Heb 11:3. In the beginning. -- Ge 1:1; Mt 24:21. In six normal days. -- Ex 20:11; 31:17. According to God's purpose. -- Ps 135:6. For God's pleasure. -- Pr 16:4; Re 4:11. For Christ. -- Col 1:16. By faith we believe, to be God's work -- Heb 11:3. Order of First day, making light and dividing it from darkness. -- Ge 1:3-5;”
Easton's Bible Dictionary “Easton's Bible Dictionary: Elements — In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Pet. 3:10: "The elements shall be dissolved." In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Gal. 4:3, 9; Col. 2:8, 20, where the expressions, "elements of the world," "week and beggarly elements," denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are "of the world," because they are made up of types which appeal to the”
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”
King James Version “[KJV] Proverbs 1:2 — To know wisdom and instruction; to perceive the words of understanding;”
I John “I John 1:1 (LEB) — What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched, concerning the word of life—”
Easton's Bible Dictionary “Easton's Bible Dictionary: Faith — Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests. Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act ”
TFLSJ (Liddell-Scott-Jones) “[G4815] συλλαμβάνω — to seize/conceive/help (part 9/15): [<a href="javascript:void(0)" title=" 5th c.BC: Thucydides Historicus 1.20, compare 5th c.BC: Herodotus Historicus 1.80, +others, 5th-6th c.BC: Andocides Orator 1.101, “PCair.Zen.” 15v. 7 (3rd c.BC). ">Refs 5th c.BC+</a>] <Level3>__II.3</Level3> of the mind, grasp the meaning of, comprehend, τὸ χρηστήριον, τὸ ῥηθέν, τὸν λόγον, τὴν φωνήν, [<a href="javascript:void(0)" title=" 5th c.BC: Herodotus Historicus 1.63, 91, 2.49, 4.114; παρκείμενον συλλαβὼν τέρας 5th c.BC: Pindarus Lyricus “O.” 13.73, compare 5th-6th c.BC: Plat”
Mark (Methodist/Wesleyan) “Adam Clarke on Mark 1:1: The beginning of the Gospel - It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel - for the meaning of the word see the preface to Matthew. Son of God - To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See Mat 16:16; Mat 26:63; Luk 22:67, etc.”
Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 5:12: For when for the time - They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others. Which be the first principles - Τινα τα στοιχεια· Certain first principles or elements. The word τινα is not the nominative plural, as our translators have supposed, but the accusative case, governed by διδασκειν· and therefore the literal translation of the passage is this: Ye have need that one teach you a second ”
2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:15: from a child--literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made. holy scriptures--The Old Testament taught by his Jewish mother. An undesigned coincidence with Ti2 1:5; Act 16:1-3. able--in themselves: though through men's own fault they often do not in fact make men savingly alive. wise unto salvation--that is, wise unto the attainment of salvation. Contrast "folly" (Ti2 3:9). Wise also in extending it to others. through faith--as the instrument of this ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Homily IX. Hebrews vi. 1–3 “Therefore leaving the principles of the Doctrine of Christ, 2863 2863 τὸν λόγον τῆς ἀρχῆς τοῦ Χριστοῦ . Literally, “the discourse of the beginning of Christ” ; but presently St. Chrys. substitutes for this, ἡ ἀρχὴ τοῦ λόγου , “the beginning of the doctrine, ” as the words are translated in our version. let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God; of the doctrine of baptisms, and of laying on of hands; and of resurrection of the dead, and of eternal j”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Homily IV. John i. 1 “In the beginning was the Word, and the Word was with God.” [1.] When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And”
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.”
Hebrews (Protestant academic) “Tyndale House on Hebrews 6:1: 6:1-3 In light of the hearers’ immaturity (5:11-14), the author urges them to move beyond basic teachings. The six basic teachings here were all foundational elements of Jewish instruction. The author might be challenging them to move beyond these basic teachings to further understanding about the person of Christ, which he elaborates in 7:1–10:25. 6:1 Let us go on: Or Let us be carried on, suggesting that God initiates growth to maturity (Phil 2:12-13) and that it is an ongoing process. • Repenting and faith are the basic commitments that initiate a person to the”
Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 11 (introduction): A definition of faith, Heb 11:1, Heb 11:2. What are its immediate objects, Heb 11:3. What are its effects, instanced in Abel, Heb 11:4. In Enoch, Heb 11:5, Heb 11:6. In Noah, Heb 11:7. In Abraham, Heb 11:8-10. In Sara, Heb 11:11. In their righteous posterity, Heb 11:12-16 In Abraham's offering of his son Isaac, Heb 11:17-19. In Isaac, Heb 11:20. In Jacob, Heb 11:21. In Joseph, Heb 11:22. In Moses, Heb 11:23-28. In the Israelites in the wilderness, Heb 11:29. In the fall of Jericho, Heb 11:30. In Rahab, Heb 11:31. In several of the judges, and in David,”

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