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parable

A word derived from the Gk. verb paraballo, to "lay by the side of," to "compare"; and so a "likeness, similitude."

Heb. mashal, a "similitude." Most commonly rendered "discourse" or "oracle," in (Ps 78:2) "parable" is the rendering, and an obscure or mysterious saying appears to be meant.

Gk. parabole, a "placing one thing beside another," an example by which a doctrine or precept is illustrated (Lk 14:7); an instructive saying involving some likeness or comparison, and having preceptive or admonitory force; an aphorism, a maxim (<Matt. 15:15; Luke 5:36; 6:39>; a proverb, and so rendered in <4:23>.

3. Gk. paroimia, a saying out of the usual course; any dark saying that shadows forth some didactic truth, a symbolic or figurative saying (<John 16:29>, rendered "figure of speech"; "proverb,"); an allegory, i.e., extended and elaborate metaphor (10:6).

Whedon (Com., on <Matt. 13:1ff.>) thus happily sums up the advantages of the parable as a means of teaching: "The sacred parable was a wonderful vehicle of truth to serve three distinct purposes, viz.: to reveal, to conceal, and to perpetuate. It revealed the sacred truth by the power of analogy and illustration. It concealed the truth from him who had not, by proper sympathy or previous instruction, the true key to its hidden meaning. To such a one it was a riddle or a tale. And so our Lord could give to his disciples in this method the deepest secrets of his kingdom for ages, while the caviler, who would have abused the truth, heard without understanding (v. 11). But the truth thus embodied in narrative was, as it were, materialized and made fit for perpetuation. It had a form and body to it by which it could be preserved in tangible shape for future ages."

In interpreting a parable, scolarly opinion is as follows:

(1) The analogies must be real, not arbitrary.

(2) The parables are to be considered as parts of a whole, and the interpretation of one is not to override or encroach upon the lessons taught by others.

(3) The direct teaching of Christ presents the standard to which all our interpretations are to be referred, and by which they are to be measured.

(4) And, finally, the parable may not be made the first source of doctrine. Doctrines otherwise and already grounded may be illustrated, or indeed further confirmed by them, but it is not allowable to constitute doctrine first by their aid.