PARABLE
(IN
OT)
scholars,
is
the
main
idea
underlying
the
word.
We
are
concerned
here
with
the
cases
where
the
EV
tr.
'
parable
'
;
it
is
important
to
notice
that
in
OT
'parable'
has
the
varying
senses
of
mash&l,
and
is
never
used
in
the
narrow
technical
sense
of
the
NT.
In
Nu
23'
etc.
it
is
used
of
the
figurative
discourse
of
Balaam
(cf.
Is
14<
[RV],
Mic
2',
Hab
26);
in
Job
27'
29>
of
Job's
sentences
of
ethical
wisdom,
differing
little
from
the
'proverbs'
of
1
K
i'',
Pr
1'
10'
(the
same
word
mashal).
So
in
Lk
4»
(RV)
it
is
used
of
a
proverb.
Pr
26'-»
speaks
of
'a
parable
in
the
mouth
of
fools,'
which
halts
and
is
misapplied.
In
Ps
49*
782
'parable'
is
coupled
with
'dark
saying'
and
implies
something
of
mystery;
ct.
the
quotation
in
Mt
13'5
and
Jn
16^
AVm,
RVm,
where
it
represents
a
Gr.
word
usually
tr.
'
proverb.'
In
Wis
S'
(AVm,
RV)
,
'parable'
means
'by-word,'
a
sense
which
m&shBX
often
has.
In
Ezk
17'
we
have
'the
parable'
of
the
eagle,
really
an
allegory
(see
below);
ct.
the
use
in
Jn
10',
He
9'
RV,
11'°
RV,
where
it
represents
a
figure
or
allegory.
Closely
connected
is
Ezk
24',
the
parabolic
narrative
of
the
caldron;
the
action
described
was
prob-ably
not
actually
performed.
Such
mysterious
figures
are
characteristic
of
Ezekiel,
and
he
is
reproached
as
'
a
speaker
of
parables'
(20").
2.
The
meaning
of
'parable^
in
the
technical
sense.
—
If
Christ
did
not
create
the
parabolic
type
of
teaching.
He
at
least
developed
it
with
high
originality,
and
gave
it
a
deeper
spiritual
import.
His
parables
stand
as
a
type,
and
it
is
convenient
to
attach
a
technical
sense
to
the
word,
as
describing
this
special
type.
As
distin-guished
from
fable
(wh.
see),
it
moves
on
a
higher
ethical
and
literary
plane.
Fables
violate
probability
in
intro-ducing
speech
of
animals,
etc.,
in
an
unnatural
way,
and
their
moral
is
confined
to
lessons
of
worldly
wisdom.
The
allegory,
again,
is
more
artificial.
It
represents
something
'other'
than
itself
(the
Gr.
word
means
'speaking
other'),
the
language
of
the
spiritual
life
being
translated
into
the
language,
e.g.,
of
a
battle,
or
a
journey.
'
The
qualities
and
properties
of
the
first
are
transferred
to
the
last,
and
the
two
thus
blended
to-gether,
instead
of
being
kept
quite
distinct
and
placed
side
by
side,
as
is
the
case
in
the
parable'
(Trench,
On
Parables,
ch.
1).
Hence
each
detail
has
its
meaning,
and
exists
for
that
meaning,
not
for
the
sake
of
the
story.
In
the
parable,
particularly
in
those
of
the
NT,
the
story
is
natural
and
seU-sufBcient
as
a
story,
but
is
seen
to
point
to
a
deeper
spiritual
meaning.
'The
details
as
a
rule
are
not
to
be
pressed,
but
are
simply
the
picturesque
setting
of
the
story,
their
value
being
purely
literary.
In
the
allegory,
each
figure,
king
or
soldier,
servant
or
child,
'is'
some
one
else
without
qualification;
each
detail,
sword
or
shield,
road
or
tree,
'
means
'
something
perfectly
definite.
It
is
not
so
in
most
of
the
parables;
the
lesson
rests
on
the
true
analogy
which
exists
between
the
natural
and
the
spiritual
world.
Without
requiring
any
fictitious
'licence,'
the
parable
simply
assumes
that
the
Divine
working
in
each
sphere
follows
the
same
law.
Like
an
analogy,
it
appeals
to
the
reason
no
less
than
to
the
imagination.
3.
OT
parables.
—
There
are
five
passages
in
the
OT
which
are
generally
quoted
as
representing
the
nearest
approach
to
'parables'
in
the
technical
sense.
It
is
noticeable
that
in
none
of
them
is
the
word
used;
as
we
have
seen,
where
we
have
the
word,
we
do
not
really
have
the
thing;
in
the
same
way,
where
we
have
the
thing,
we
do
not
find
the
word.
The
first
two
passages
(2
S
12'-*
[Nathan's
parable],
14«
[Joab's])
are
very
similar;
we
have
a
natural
story
with
an
application.
The
first
is
exactly
parallel
to
such
a
parable
as
'
the
Two
Debtors,'
but
the
second
has
no
deep
or
spiritual
signifi-cance.
The
same
is
true
of
1
K
20"
[the
wounded
prophet],
where
the
story
is
helped
out
by
a
piece
of
acting.
In
all
three
cases
the
object
is
to
convey
the
actual
truth
of
the
story,
and
by
the
unguarded
com-ments
of
the
listener
to
convict
him
out
of
his
own
mouth.
The
method
has
perhaps
in
the
last
two
cases
a
suspicion
PARABLE
(IN
NT)
of
trickery,
and
was
not
employed
by
our
Lord;
the
application
of
the
parable
of
the
Wicked
Husbandmen
(Mt
21SS)
was
obvious
from
the
first
in
the
light
of
Is
5'-».
This
passage
is
the
fourth
of
those
referred
to,
and
is
a
true
parable,
though
only
slightly
developed.
It
illustrates
well
the
relation
between
a
parable
and
a
metaphor;
and
a
comparison
with
Ps
SO^
shows
how
narrow
is
the
border-line
between
parable
and
allegory.
The
last
passage
is
Is
28"
-28,
where
we
have
a
comparison
between
the
natural
and
the
spiritual
world,
but
no
story.
It
should
be
noted
that
post-Biblical
Jewish
literature
makes
a
wide
use
of
parable,
showing
some-times,
alike
in
spirit,
form,
and
language,
a
remarkable
resemblance
to
the
parables
of
the
NT.
C.
W.
Emmet.
PARABLE
(IN
NT).—
l.iWeaninffandform.—d)
The
constant
use
of
a
word,
meaning
resemblance
both
in
Hebrew
and
in
Greek,
makes
it
evident
that
an
essential
feature
of
the
parable
lay
in
the
bringing
together
of
two
different
things
so
that
the
one
helped
to
explain
and
to
emphasize
the
other.
In
the
parables
of
Christ
the
usual
form
is
that
of
a
complete
story
running
parallel
to
the
stages
and
divisions
of
a
totally
different
subject.
Thus
in
the
parable
of
the
Sower
(Mt
13'-')
the
kinds
of
soil
in
the
narrative
are
related
to
certain
distinctions
of
character
in
the
interpretation
(1319-28).
The
teaching
value
thus
created
came
from
an
appeal
to
the
uniformity
of
nature.
In
the
Oriental
thought
of
the
Bible
writers
this
contained
a
factor
or
field
of
illustration
often
grudgingly
conceded
by
the
materialistic
provincialism
of
modern
Western
science.
It
was
recognized
and
believed
by
them
that
the
Lord
of
all
had
the
right
to
do
as
He
pleased
with
His
own.
Instead
of
being
an
element
of
disruption,
this
was
to
them
the
guarantee
of
all
other
sequences.
He
who
gave
to
the
frail
grass
its
form
of
beauty
could
be
relied
upon
with
regard
to
higher
forms
of
life.
The
attention
given
to
the
fall
of
the
sparrow
would
not
be
withheld
from
the
death
of
His
saints.
The
conception
gave
solidarity
to
all
phenomenal
sequences,
and
forced
into
special
notice
whatever
seemed
to
be
subject
to
other
influences.
Such
was
the
parable
value
of
contrast
between
the
behaviour
of
Israel
towards
God
and
the
common
sentiment
of
family
relationship,
and
even
the
grateful
instincts
of
the
beasts
of
burden
(Is
l^-
').
Thus
also
Christ
spoke
of
His
own
homelessness
as
a
privation
unknown
to
the
birds
and
the
foxes
(Mt
8™).
This
effect
of
contrasting
couples
formed
a
literary
feature
in
some
of
Christ's
parables
where
opposing
types
of
character
were
introduced
side
by
side
(Mt
21"
252,
Lk
18'H).
(2)
The
use
of
the
word
paroimia
in
LXX
and
in
the
Gospel
of
John
indicates
that
a
proverb
or
parable,
being
drawn
from
common
objects
and
incidents,
was
available
and
meant
for
public
use.
What
was
once
said
in
any
particular
case
could
always
be
repeated
under
similar
circumstances.
(3)
Occasionally
the
public
parable
value
was
reached
by
making
an
individual
represent
all
others
of
the
same
class.
The
parable
then
became
an
example
in
the
ordinary
sense
of
the
term
(Lk
14'-
''■
").
In
Jn
10'-'
15'-',
there
is
no
independent
introductory
narrative
dealing
with
shepherd
life
and
the
care
of
the
vineyard.
Certain
points
are
merely
selected
and
dwelt
upon
as
in
the
interpretation
of
a
parable
story
previously
given.
Here
there
is
all
the
explanatory
and
persuasive
efficiency
of
the
appeal
to
nature
and
custom,
but,
as
in
this
case
the
reference
is
to
Christ
Himself
as
Head
of
the
Kingdom,
the
parable
has
not
the
general
application
of
those
belonging
to
its
citizenship.
It
is
nevertheless
a
parable,
though
'
the
Door
'
and
'
the
Vine
'
are
usually
called
emblems
or
symbols
of
Christ.
2.
Advantages
and
Disadvantages.
—
In
the
parable
two
different
planes
of
experience
were
brought
together,
one
familiar,
concrete,
and
definite,
the
other
an
area
of
abstractions,
conjectures,
and
possibilities.
At
the
