Using Storytelling and Examples to Make the Bible Relevant

Jesus taught in parables because comparison illuminates what abstract proposition cannot. A parable, from the Greek parabolē, means "a placing beside"—one subject set alongside another to reveal truth through analogy ^[1]. The Old Testament uses the Hebrew mashal similarly, denoting proverbs, prophetic utterances, and enigmatic sayings ^[3]. Psalm 78:2 announces, "I will put my teaching into a story; I will make my dark sayings clear" ^[5], a verse Jesus himself quoted to explain his pedagogical method ^[11]. The parable relates what actually takes place and teaches "higher heavenly and spiritual truths," distinguishing it from the fable, which invents scenarios for earthly moralities ^[2].

Why Narrative Over Proposition

Matthew 13:13 records Jesus saying, "Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand" ^[6]. The parable addresses both revelation and concealment: it clarifies for those with ears to hear and obscures for those hardened against the message ^[10]. The form itself demands engagement. A parable about a sower and soils (interpreted in Matthew 13:18–23) addresses the varied responses to Jesus' message within first-century Judaism ^[10]. The story does not merely state that some reject the gospel; it shows rejection through the image of seed on rocky ground, inviting the hearer to locate himself within the narrative.

Parables also compress theological complexity into memorable images. The mustard seed and leaven in Matthew 13:31–33 use "surprising, evocative imagery" to emphasize either the Kingdom's inevitable growth or the contrast between insignificant beginnings and glorious consummation ^[13]. A propositional statement about eschatological fulfillment lacks the imaginative grip of yeast working through dough. The story lodges in memory where the thesis might not.

The Interpretive Task

Understanding a parable requires locating its central analogy within its historical and textual context ^[10]. Speculative allegorizing—assigning meaning to every incidental detail—distorts the form. The parable of the sower turns on the condition of the soil, not the species of bird that eats the seed. Yet the interpreter must also recognize that parables often carry multiple layers. Psalm 78 recounts Israel's history "in a parable in order to teach wisdom and insight" ^[11], demonstrating that narrative itself functions as a vehicle for instruction across generations.

The entrance of God's word gives light even to the simple ^[12]. This principle applies to parabolic teaching: the story's surface is accessible, but its depth rewards reflection. A child grasps that the prodigal son returns home; the theologian sees in the father's embrace the doctrine of justification. Both readings are valid because the parable operates on multiple registers simultaneously.

Application Beyond the Gospels

The epistles employ illustrative reasoning even when not using formal parables. Paul's argument in Romans 1:18–3:20 delays discussing righteousness through faith until after establishing universal sinfulness, using the rhetorical strategy of building a case through accumulated evidence ^[9]. The description of sin's progression in Romans 1:18–32 functions narratively, tracing a descent from suppressing truth to degrading passions. Similarly, 1 John 3:8 contrasts the one who practices righteousness with the one who "committeth sin" and "is of the devil," not through abstract definition but through the metaphor of familial resemblance: "whoever imitates the devil becomes a child of the devil by imitating him" ^[7]. Augustine's observation, quoted in Jamieson-Fausset-Brown, clarifies that this is not literal generation but corruption through imitation—a concept more vivid when framed as family likeness than as ontological category.

Even doctrinal lists in Torrey's Topical Textbook gain force through concrete examples. The entry on afflictions made beneficial cites Job 34:31–32 and Isaiah 10:20 to show how suffering prevents departure from God ^[4], grounding the principle in narrative instances rather than leaving it abstract. Genesis 3:13 interprets Eve's sin not as "simply eating an apple" but as "a love of self, dishonor to God, ingratitude to a benefactor" ^[8]—a move from event to meaning that mirrors parabolic interpretation. The story of the fall becomes the paradigm for understanding all subsequent rebellion, its narrative structure making the doctrine of original sin intelligible across cultures and centuries.

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: 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: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
Psalms “Psalms 49:4 (BBE) — I will put my teaching into a story; I will make my dark sayings clear with music.”
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”
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”
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.”
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”
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.”
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).”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:130: Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place. 2. Its efficacy for this purpose. It admirably answers the end; for, (1.) Even the entrance of God's word gives light. If we begi”
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).”

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