comparison, figure, parable, proverb

“Parable” From Boyd’s Bible Dictionary:

(comparison). Allegorical representation of something real in nature or human affairs, whence a moral is drawn. A favorite method of Oriental teaching (2 Sam. 12:1-4¹And the Lord sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. ²The rich man had exceeding many flocks and herds: ³But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. ⁴And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. (2 Samuel 12:1‑4); Isa. 5:1-7¹Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: ²And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. ³And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. ⁴What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? ⁵And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: ⁶And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. ⁷For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. (Isaiah 5:1‑7)). Christ spoke over 30 parables (Matt. 13:3-8; 24-32³And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; ⁴And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: ⁵Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: ⁶And when the sun was up, they were scorched; and because they had no root, they withered away. ⁷And some fell among thorns; and the thorns sprung up, and choked them: ⁸But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. (Matthew 13:3‑8)), and elsewhere in Gospels.

“Proverb” From Boyd’s Bible Dictionary:

(for a word). Wise utterance; enigma (Num. 21:27²⁷Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared: (Numbers 21:27)). The proverbs, collected and poetically arranged by Solomon, or by his authority, constitute the twentieth O. T. book.

“Parable” From Concise Bible Dictionary:

In the Old Testament the word is mashal, “a similitude,” and is also translated “proverb.” In the New Testament it is παραβολἠ. 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. 13:11¹¹He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 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 Old Testament 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.

The word “parable” is used many times in the Old Testament for figurative language where no distinct parable is related, as when Balaam “took up his parable” (Num. 23:7,18⁷And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. (Numbers 23:7)
¹⁸And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: (Numbers 23:18), etc.); and Job “continued his parable” (Job 27:1¹Moreover Job continued his parable, and said, (Job 27:1); Job 29:1¹Moreover Job continued his parable, and said, (Job 29:1)). The word παραβολἠ is twice translated “FIGURE” (Heb. 9:9⁹Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:9); Heb. 11:19¹⁹Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. (Hebrews 11:19)).

From the fact of the Lord connecting “the mysteries of the kingdom” with the parables He uttered, we may be sure that there is much instruction to be gathered from them if rightly interpreted: they need the teaching of the Spirit of God as much as any other part of scripture.

It will be seen by the annexed list that some of the parables are recorded only by Matthew; two “similes” are found in Mark only; several parables are given only by Luke; and none are recorded by the evangelist John. There must be divine reasons for this, and wisdom is needed to discern and profit by it. All is doubtless in harmony with the character of each of the Gospels. The word “parable” occurs in John 10:6⁶This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. (John 10:6) in the AV, but it is not the same word, and signifies “allegory.” The teaching is not in the form of a parable: the Lord is speaking of Himself as the good Shepherd.

Some of the parables are grouped together. Thus in Matthew 13 there are seven parables, four of which were delivered in the hearing of the multitude, and three in private. The first was introductory, namely, the SOWER. The Lord came seeking fruit, but finding none He revealed that He had really been sowing “the word of the kingdom,” and explained why much of the seed did not produce fruit. The next three parables give the outward aspect of the kingdom during Christ’s absence, that which man has made of it. The second is the WHEAT AND THE TARES. The Lord sowed the good seed, but Satan at once sowed his seed, and both grew up together until the harvest at the end of the age. The third is the MUSTARD SEED. This grows up into a tree large enough for the birds (which caught away the good seed in the parable of the sower) to lodge in its branches. The fourth is the LEAVEN. A woman hid leaven (always a type of what is human, and hence of evil, because sin is in the flesh) which diffused itself unseen amid the three measures of meal until all was leavened.

Then Jesus sent the multitude away, and in private explained first to His disciples the parable of the Wheat and the Tares, and then added parables that show the divine object and intent in the kingdom. The first is the HID TREASURE, for the sake of obtaining which a man buys the field in which it is hid. The second is the PEARL OF GREAT PRICE. The merchant-man seeks goodly pearls, and having found one pearl of great price, sells all that he has to be possessed of it. Christ renounced all that belonged to Him as man after the flesh and as Messiah on earth, in order that He might possess the church. The third is the parable of the NET, which gathers out of the sea of nations good and bad, as the gospel has done in Christendom. When the net is drawn to shore the servants make a selection of the good from the bad, but at the end of the age (it is added in the exposition) the angels will separate the wicked from the just, and cast them into the furnace of fire.

Another group of parables is in Luke 15, or in one sense a parable in three sections (Luke 15:3³And he spake this parable unto them, saying, (Luke 15:3)). It answers the charge brought against the Lord, “This man receiveth sinners.”

1. THE LOST SHEEP was followed by the shepherd until it was found.

2. THE LOST PIECE OF MONEY. The piece of money was lost in the house, even as many persons in God’s sight were lost in the outward profession of being Abraham’s children (as many indeed are lost now in Christendom). The lost piece was sought by the light of the candle till it was found. It was precious, a piece of silver.

3. THE PRODIGAL SON was joyfully received by the father, a feast was prepared, and the recovery of the lost one was celebrated by music and dancing. This is the climax—the celebration of grace. In all three the joy is that of the finder. It is the joy of heaven over the recovery of lost sinners.

It is doubtless best to study each parable or each group, with its context, as the Holy Spirit has given them. Attempts have, however, been made to classify them according to the truth conveyed by them, thus: 1. The setting aside of Israel. THE TWO SONS, of which the Lord gives the interpretation. THE WICKED HUSBANDMEN: the rulers of Israel were among the Lord’s hearers, and He explained the parable thus: “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” The BARREN FIG TREE: the Lord came seeking fruit in Israel as representing man under culture, but found none. He gave time for repentance, but the fig tree yielded no fruit and was to be cut down: the destruction of Jerusalem was its actual removal.

2. The introduction of the kingdom, and Satan’s opposition to it. The SOWER. The WHEAT AND TARES.

The GROWTH OF SEED: notwithstanding the opposition of Satan, God in His own secret way makes His seed fructify and bring forth fruit. The LEAVEN; the HIDDEN TREASURE; the PEARL OF GREAT PRICE; and the NET.

3. God’s way of bringing into blessing. The LOST SHEEP; the LOST PIECE OF MONEY; and the PRODIGAL SON. The MARRIAGE FOR THE KING’S SON: God will do honor to His Son. The Jews were invited to the feast, but would not come. Others, the Gentile outcasts, were invited. One without the wedding robe (christ) was cast out. He had no sense of natural unfitness. The GREAT SUPPER: the feast of heavenly grace in contrast to the earthly things of the kingdom of God. All who were invited made excuses, not as prevented by evil but by earthly things; they were indifferent to the gracious invitation. Some, the poor and afflicted of the city, were brought in, and others were to be compelled to come in. God will have His house filled. The PHARISEE AND PUBLICAN: the Pharisee thanked God that he was not as other men; the publican cried for mercy, and went down to his house justified rather than the other. The TWO DEBTORS: the poor woman was forgiven much, and she loved much; not forgiven because she loved much. The UNJUST JUDGE: the Lord’s point was that men “ought always to pray and not to faint.” God will answer in His own time, and the earthly elect will be saved.

The Laborers IN THE VINEYARD: God in His sovereignty asks, “Is it not lawful for me to do what I will with mine own?” Man claims this liberty for himself, yet murmurs against the sovereignty of God. “Many are called, but few chosen.” Notice also in this parable the Lord’s reply to Peter’s question in Matthew 19:27²⁷Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? (Matthew 19:27): Matthew 20 continues the subject and shows us sovereign grace in contrast with the mercenary spirit of man’s heart.

4. The various responsibilities of men. The GOOD SAMARITAN: this was given in answer to “Who is my neighbor?” The Lord was really the good Samaritan, and after describing the course He took He said, “Go thou and do likewise.” The FOOLISH RICH MAN: the moral is, “So is he that layeth up treasure for himself, and is not rich toward God.” The UNJUST STEWARD: he sacrificed the present for the future, for which his master commended him, not for his injustice but his wisdom. The Lord applies the parable thus: “Make to yourselves friends with the mammon of unrighteousness [worldly possessions] that when it fails ye may be received into eternal tabernacles.” Giving to the poor is lending to the Lord, and laying up treasure in heaven. The Lord exhorted His hearers to be (unlike the unjust steward) faithful in their stewardship of the unrighteous mammon (which does not belong to the Christian), that the true riches might be entrusted to them.

The RICH MAN AND LAZARUS. Nothing is said of the moral character of either of these men. It had been taught in the Old Testament that outward prosperity should mark the upright man (Psalm 112:2-3²His seed shall be mighty upon earth: the generation of the upright shall be blessed. ³Wealth and riches shall be in his house: and his righteousness endureth for ever. (Psalm 112:2‑3)). In the kingdom in its new phase, consequent upon Christ’s rejection, the possession of riches is no sign of divine favor. This was a needful lesson for the Jew. It was very difficult for a rich man to be saved, but the poor had the gospel preached unto them. The poor man was carried into Abraham’s bosom, and the rich man fell into perdition. Another world reverses the conditions of the present one. The teaching in the parable of the Unjust Steward is continued here: the rich man was not sacrificing the present for the future. It also gives a vivid picture of the unalterable condition of the lost.

The UNMERCIFUL SERVANT. This illustrates the government of God, which is not set aside by His grace. It is revealed that God will recompense to His people according as they act towards others (Matt. 7:2²For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. (Matthew 7:2)). Doubtless this parable has another application, bearing upon the Jews as to their jealousy of grace being shown to the Gentiles. The debt of the Gentiles to them is expressed in the hundred pence (about £3 4s. 7d.); whereas the indebtedness of the Jews to God is seen in the ten thousand talents (£1,937,500). Pardon was offered to them by Peter in Acts 3:19-26¹⁹Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; ²⁰And he shall send Jesus Christ, which before was preached unto you: ²¹Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. ²²For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. ²³And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. ²⁴Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. ²⁵Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. ²⁶Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:19‑26); but it was rejected, and their persecution of Paul and those who carried the gospel to the Gentiles showed that they could not forgive the Gentiles the hundred pence. They must now pay the uttermost farthing (compare Isa. 40:2²Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. (Isaiah 40:2); Matt. 5:25-26²⁵Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. ²⁶Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. (Matthew 5:25‑26); 1 Thess. 2:15-16¹⁵Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: ¹⁶Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:15‑16)).

The TEN VIRGINS. The explanation of this is simple. The normal attitude of Christians is that they have gone forth to meet the Bridegroom. This was the hope and expectation of the apostles. After their days all in this respect fell asleep. There may have been times of awakening, but when the last call goes forth it reveals the solemn fact that some have a profession only, without Christ—lamps without oil—who will be forever shut out. “Watch therefore, for ye know neither the day nor the hour.” The virgins signify Christians, and not the faithful Jewish remnant, for these will not sleep (persecution will prevent that), nor be a mixed company, nor have to wait a long time for their Deliverer.

The TALENTS. This parable is similar in character to that of the POUNDS. The talents were distributed according to the ability of each servant, so that one had five, another two, and another one. This parable follows that of the Ten Virgins, showing that while the Christian waits for his Lord, he should be faithfully using the gifts entrusted to him. The POUNDS show the Lord Jesus leaving the earth to receive a kingdom, and giving to each of His servants a pound to trade with during His absence. All gifts are for the glory of the Lord, and the servant is responsible to Him for the faithful use of them.

Another arrangement of the principal parables has been suggested, namely, in three groups, corresponding to different periods of the Lord’s ministry.

1. In His early ministry, embracing the new teaching connected with the kingdom, and the mysterious form which it takes during His absence. This extends to Matthew 13 and Mark 4. These parables will be easily distinguished in the following table.

2. After an interval of some months. The parables are now of a different type, and are drawn from the life of men rather than from the world of nature. They are principally in answer to questions, not in discourses to the multitude. Most of them occur in Luke only, in which gospel the Son of Man is for man. They fall chiefly between the mission of the seventy and the Lord’s last approach to Jerusalem.

3. This group falls towards the close of the Lord’s ministry. They concern the kingdom in its consummation, and are prophetic of the rejection of Israel and the coming of the Lord.

In Matthew 13 the Lord asked His disciples if they understood what He had been saying to them. They said, “Yea, Lord.” He added, “Every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder which bringeth forth out of his treasure things new and old.”

PARABLES AND SIMILES IN THE OLD TESTAMENT

Parables. By whom spoken. References.