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Using Cultural Parables to Illustrate God's Truth Globally

The term "parable" originates from the Greek parabolē, meaning "a placing beside" or "a comparison" [1, 3]. In its essence, a parable illustrates one subject by drawing a similitude with another [1]. This concept is also reflected in the Hebrew mashal, which similarly conveys the idea of a similitude [3]. While often associated with Jesus' teachings in the New Testament, the use of parables, or mashal, has a broader application in biblical literature, sometimes referring to proverbs, prophetic utterances, or enigmatic maxims [1, 3]. For instance, the Old Testament uses mashal to denote a proverb (1 Samuel 10:12), a prophetic declaration (Numbers 23:7), or an enigmatic saying (Psalm 78:2) [3]. Ezekiel is also recorded as being commanded to "tell a riddle, and speak a parable to the house of Israel" [5].

In the New Testament, the scope of parabolē is similarly wide, encompassing proverbs (Mark 7:17), typical emblems (Hebrews 9:9), and allegories (Matthew 15:15) [3]. However, its most common and restricted sense refers to a comparison of earthly things with heavenly truths [3]. Jesus frequently employed parables to convey spiritual truths, often drawing analogies between common aspects of life and profound spiritual realities [15]. These narratives were not merely illustrative but served a specific pedagogical purpose.

One significant reason Jesus spoke in parables was to reveal truth to those who were receptive while simultaneously obscuring it from those who were not [4]. As Matthew 13:35 states, this fulfilled a prophetic utterance: "I will open my mouth in parables; I will utter things hidden from the foundation of the world" [2]. This dual function meant that "seeing they don’t see, and hearing, they don’t hear, neither do they understand" [4]. Matthew Henry notes that Christ used parables to keep people attentive and expectant, suggesting that parables were a method to engage and make impressions on people, especially when the time for clearer revelations had not yet come [17].

Parables differ from fables in crucial ways. A fable typically features irrational or inanimate beings acting and speaking with human characteristics for moral instruction [6]. However, a parable always relates what could actually happen and is true to fact, even if fictionalized, and it aims to teach higher heavenly and spiritual truths, whereas a fable primarily conveys earthly moralities [6]. The Bible contains few examples of fables, such as Jotham's parable of the trees in Judges 9:8-15 [6, 7]. In contrast, Jesus' parables, such as the Sower (Matthew 13:3-23), the Tares (Matthew 13:24-30), the Mustard Seed (Matthew 13:31-32), and the Prodigal Son (Luke 15:11-32), are numerous and central to his teaching [7, 18].

The interpretation of parables requires careful attention. Tyndale House suggests that to understand a parable, one must locate its central analogy, comprehend it within its historical and Gospel context, and then discern its central message [15]. It cautions against finding speculative allegorical meanings in every element that were not originally intended [15]. For example, the parable of the Sower (Matthew 13:3-9) directly addresses the varied responses of the Jewish nation to Jesus' message [15].

The use of parables extends beyond simple storytelling; they are a means of communicating profound theological concepts. For instance, the parable of the rich man and Lazarus (Luke 16:19-31) serves as a stark warning against worldliness and sensuality, intended to awaken those "fast asleep in sin" [18]. Similarly, the parable of the shrewd manager (Luke 16:1-8) encourages beneficence and good stewardship, reminding believers that they are stewards of God's grace [16].

The concept of sin is frequently addressed through parables and other biblical teachings. The Bible consistently portrays humanity as inherently sinful. Psalm 58:3 states that "all human beings are born sinners," though the godly strive against their sinful nature while the wicked indulge it [8]. This inherent sinfulness is further emphasized in Psalm 51:5 and Romans 7:19-23 [8]. The book of Proverbs defines "vanity" as all sorts of sinful acts [9]. The first sin, committed by Adam and Eve, is described not merely as eating forbidden fruit but as a profound act of disobedience, ingratitude, and a preference for the creature over the Creator [11].

Sin is not merely an action but a state of being. 1 John 3:8 states that "He that committeth sin is of the devil," contrasting with "He that doeth righteousness" [10]. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that while one can become a child of the devil by imitating him, the devil does not "beget" anyone, implying corruption rather than generation [10]. This means that sin is not a natural birthright from the devil but a choice to align with his ways [10].

The Bible also distinguishes between different types of sin. Deliberate sins are committed with an "insolent" or "arrogant" attitude, representing rebellion against God [12]. The Apostle Paul, in Romans 1:18–3:20, systematically demonstrates the universal sinfulness of both Gentiles and Jews, asserting that all are under sin's power and cannot earn God's favor through their own actions [13]. God's anger, in this context, is not an arbitrary emotional outburst but a necessary response of a holy God to sin [13].

Even after conversion, believers can still commit sins. 1 John 1:10 addresses this, stating that if "we have not sinned," we make God a liar [14]. This refers to the commission of actual sins even after regeneration, distinct from the "sin" of a corrupt old nature that still adheres to believers [14]. To claim to be without sin is to deceive oneself and to call God a liar [14].

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. Matthew “that it might be fulfilled which was spoken through the prophet, saying, “I will open my mouth in parables; I will utter things hidden from the foundation of the world.” -- Matthew 13:35”
  3. 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”
  4. 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”
  5. Ezekiel “Son of man, tell a riddle, and speak a parable to the house of Israel; -- Ezekiel 17:2”
  6. 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”
  7. 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”
  8. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  9. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  10. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
  11. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  12. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  13. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  14. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  15. 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.”
  16. 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 ”
  17. 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 ”
  18. Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16:19: As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curta”
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