Using Relatable Examples to Make the Gospel More Accessible
Jesus frequently employed relatable examples, known as parables, to communicate spiritual truths and make the Gospel accessible to his audience [7, 10]. The Greek word parabolē signifies "placing beside" or "comparison," indicating an illustration of one subject by another [1, 4]. These parables often drew from everyday life, creating an analogy between common experiences and profound spiritual realities [10].
In the Old Testament, the Hebrew term mashal, equivalent to parabolē, was used broadly to denote proverbs (1 Samuel 10:12), prophetic utterances (Numbers 23:7), and enigmatic sayings (Psalm 78:2) [1, 4]. In the New Testament, while sometimes referring to proverbs or typical emblems, parables primarily function as similitudes or allegories [4]. Jesus' use of parables was so central to his teaching that Mark 4:33 states, "With many such parables Jesus spoke the word to them, to the extent that they could understand" [7]. However, Jesus also noted that he spoke in parables because "seeing they don’t see, and hearing, they don’t hear, neither do they understand" (Matthew 13:13) [6]. This suggests a dual purpose: to reveal truth to those who were receptive and to obscure it from those who were not [6].
One common theme in Jesus' parables is the nature and growth of the Kingdom of Heaven. For instance, the parable of the leaven (Matthew 13:33) illustrates the spread of the Gospel and its increase in the world [8]. While "leaven" is often used in a negative sense elsewhere in scripture, here it represents the Gospel's transformative power [8]. Similarly, the parable of the mustard seed (Matthew 13:31-32) emphasizes the contrast between the Kingdom's insignificant beginnings and its glorious consummation, encouraging patience among disciples [9]. These parables use surprising, evocative imagery to convey their message [9].
The parables often addressed the responses of the Jewish nation to Jesus and his message, which were largely negative [10]. By grounding spiritual truths in familiar contexts, Jesus provided a framework for understanding complex theological concepts. For example, the parable of the Good Samaritan (Luke 10:33) illustrates compassion [2], while the parable of the Prodigal Son (Luke 15:20) exemplifies God's welcoming nature [2]. These narratives made abstract ideas about God's character and the requirements of discipleship tangible and memorable.
The Gospels themselves, which are the inspired histories of Christ's life and teaching, are named from the Greek euaggelion, meaning "good message or news" [3]. They were composed in the latter half of the first century, with Matthew and Mark written before the destruction of Jerusalem, Luke around A.D. 64, and John towards the end of the century [3]. Luke, for instance, explicitly states his intention to provide an "orderly narrative of the facts" based on available information, even though he was not an eyewitness to Jesus' ministry (Luke 1:1-4) [5]. This commitment to clear communication, evident in the structure of the Gospels, mirrors Jesus' own pedagogical approach through parables.
The use of relatable examples continues to be a significant method for communicating the Gospel, following the pattern set by Jesus. This approach acknowledges that understanding often begins with connecting new information to existing knowledge and experiences.
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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Gospels — The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, t”
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Luke, Gospel according to — Was written by Luke. He does not claim to have been an eye-witness of our Lord's ministry, but to have gone to the best sources of information within his reach, and to have written an orderly narrative of the facts (Luke 1:1-4). The authors of the first three Gospels, the synoptics, wrote independently of each other. Each wrote his independent narrative under the guidance of the Holy Spirit. Each writer has some things, both in matter and style, peculiar to himself, yet all the three have much in common. Luke's Gospel has been called "the ”
- 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”
- Mark “Mark 4:33 (BSB) — With many such parables Jesus spoke the word to them, to the extent that they could understand.”
- Matthew (Baptist/Reformed) “John Gill on Matthew 13:31: Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world, The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreea”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
- 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.”