What is a parable?

The word “parable” signifies the act of placing together; hence, a comparison or similitude. A parable is to the subject what a likeness is to the person; it is a resemblance presented enigmatically, but sufficiently clearly to indicate to the attentive mind that which is signified. It can therefore be used without giving offence, and may convey truth both gently and effectively. To be understood, it is necessary that the senses should be alive and exercised, otherwise it would fall on ears unappreciative and deaf.

In the O.T. the word is mashal, 'a similitude,' and is also translated 'proverb.' In the N.T. it is παραβολή. A parable is a mode of relation under which something is figured which is not expressed in the terms. Hence a parable usually necessitates an expositor. The Lord said on one occasion that He spoke in parables, so that the multitude should not understand His teaching: they had virtually rejected their Messiah, and were not morally in a condition to be taught. The Lord acted as expositor and explained the meaning privately to His disciples, for it was given unto them to know 'the mysteries of the kingdom.' Matt. 13:11. Some, however, of the Lord's parables were so pointed that they were understood even by His enemies, which doubtless was His intention; they were laid bare as in His presence. Some of those in the O.T. also were plain, but in the parable of the ewe lamb, David did not see the application till he had himself judged the culprit. So also with Ahab and the 'escaped captive.' These allegories were calculated to strike home the intended lesson, by portraying in an objective way the evil.

If we break the word up into two halves we might understand it better. The word is para-bole. The preposition "para" means alongside of, and "bole" conveys the idea of an illustration. The word means "a placing side by side", it is an illustration with a spiritual meaning running alongside. A parable is useless to anyone who cannot see its application running alongside.

196 PARABLES. — A "parable" (comparison) serves the purpose of religious, as a fable that of moral, instruction. It may be very terse, as in Luke 6:39 above. As to the design of our Lord's parables, see Bruce, p. 16, comparing A. P,. Habershon, p. 3 ff.

No one who reads the Gospel narrative with any degree of attention can fail to note that all four Evangelists, and particularly the first three, give great space to the parables of our Lord. His teaching was evidently characterized by this method. May we inquire why He should have adopted such a method rather than the more directly didactic manner probably practised by the scribes?

1st. In the first place we are struck by its simplicity. The natural things are thus made pictures of spiritual ones — as children's picture-books and illustrations, whether verbal or pictorial, often present a subject with far greater clearness than could be done by mere abstract statements. We probably little realize how much we are indebted to this use of parables by our Lord. Indeed, we unconsciously use them ourselves as though they were a statement of doctrine. We speak, for instance, of the "stony-ground hearers;" of "the gospel-feast;" of "the prodigal son," in terms which show that the parable and the truth it embodies have become blended into one clear, mental picture.

2nd. Its clearness. It is often thought that a parable is less accurate than an abstract statement. We sometimes hear it said of the parable of the rich man and Lazarus, in the 16th of Luke, that it was "only a parable," as though this made it a less accurate description of the eternal and solemn realities which it discloses. We may be sure that when our Lord gave a picture it was a correct representation of the solemn truth. The seven parables of the Kingdom give us a complete view of it in its various parts which we could not get so vividly and clearly in mere abstract statements.

3rd. Its obscurity. It may seem a contradiction to what we have just said when we add that there was an evident purpose in the parables to conceal the truth presented, so that the ordinary or unexercised hearer would ignore its true character. This, our Lord Himself tells us. He declares that "to them that are without, all these things are done in parables, that seeing they may see and not perceive; and hearing, they may hear and not understand" (Mark 4:11). The apparent contradiction vanishes when this distinction is noted. "Those that are without," who have blinded their own eyes so that they cannot see, look upon the parable simply as an interesting narrative, but have no exercise as to its application.

The parable, then, especially when given in a more formal way, was a statement of divine truth covered over by the illustration, so that only those who were really hungry for the truth would look within. To such, there would be no difficulty. Indeed, as we have already said, the very form in which the teaching is given stirs the interest and gives a clearer perception. But this speaking in parables suggests a moral distance, a separation between the Lord and the mass of the people. If they were to apprehend His teaching, they must desire to do so.

Teaching in Parables

Coincident with this recognition by the Lord of a faithful remnant in Israel who would do God's will in contrast with the rebellious nation as a whole, we find that the Teacher and Prophet of Jehovah adopted a new style of address, presenting the doctrine of the kingdom in the form of parables or similitudes. In the parabolic form the truth was presented in a manner easy of retention by those who heard it Who does not recollect with ease the simple yet striking parables of the Gospels? Their meaning is not so apparent, however, and, in point of fact, was only to be apprehended in so far as an explanation or interpretation was given by the Teacher Himself to those in a moral and spiritual condition to receive it. The parables were spoken publicly to the multitude, and their meaning unfolded privately to the disciples only.

The gentlest, most persuasive, winning form of speech is undoubtedly the parable. There is the attractiveness of the story itself, as the lips here could tell it, taking possession of one before even its meaning might become plain, and then detaining the soul to listen to that meaning. There is the hold upon the memory which we all realize, by virtue of which it might, like incorruptible seed, lodge in the frozen ground until a more genial time should give it leave to expand and root itself. With how many has it not been so since! and how great a harvest may we not be sure will yet be seen to have sprung from this sowing! Sow it in some hearts afresh even now, blest Sower, Son of Man, for Thy love's sake!

In the parable the Lord is seen standing as it were on the confines of two worlds, of which one is invisible and unknown to man, but both well known to Him. He brings out treasures from the eternal world, clothing all in figures drawn from this world of time and nature, such as a Shepherd and his sheep or treasures hid in a field. By using the material to serve the moral, He brings out that which is heavenly and eternal from the invisible world, which in that way becomes in the hands of the Spirit available for creatures such as we. In His resource we are brought to learn that which otherwise we could not know and are instructed in the thoughts, ways, and purposes of God for the pleasure of God. What a glorious fund of spiritual instruction is contained in these parables. They are drawn from nature, history, politics and commerce, from field and forest; the business and the home: nature lays her treasures at His feet; who could teach like Him?

The Lord generally used parables as the simple way of communicating knowledge to His hearers. There are three in the chapter which I have just read. Let me say at once that each of the Lord's parables has a truth in it to be brought out; which truth being seen, the minor points in the parable need not necessarily be considered.

We have first a parable put forth, of which the interpretation is given afterwards. It is significant, as to the use of a parable, that it should be given with its interpretation alongside of it; which one might think to be the whole matter. It is evident that in pictures such as these we have what strikes the mind and fastens upon the imagination in a peculiar way; and God does not disdain to use these helps for men's attention. Certainly everything is full of parables, if we had only skill to read them; parables which are not mere chance applications, but everywhere rooted in the very nature of things. God's wisdom is everywhere seen in that with which He has surrounded man in all his history. It needed no apology therefore that Ezekiel should be, what they in fact accused him of being, "a speaker of parables." It showed that he was in the line of that universal teaching which divine wisdom has appointed for us, which connects itself with what is before our eyes, that we might never lose sight of it. How good it would be if our minds were spiritually trained in the interpretation of parables! When the Lord asked His disciples the question: "How then will ye know all parables?" did it not imply that He intended them to know what was thus set before them for their exercise? Yet we are not ashamed to own our want of skill in such things, and so far despise what Scripture calls "the deep things of God."