01.01.02.09. CHAPTER IX. THE NATURE AND DEFINITION OF A PARABLE

CHAPTER IX. THE NATURE AND DEFINITION OF A PARABLE OF PARABLES.

Wherein shall be given, (1.) The definition of the Word and Thing. (2.) Its Division. (3.) Canons respecting it.

1. A PARABLE is called so, para tw paraBallein, which, besides other significations, which this subject is unconcerned in, (for it signifies objicere, conjicere,detorquere, committere, appropinquare, transmittere, &c.,) denotes conferring, comparing, or the collocation of different things. Jerome[1] calls it a similitude, because, as a previous shadow of truth, it represents it. Tossanus says, that it denotes the comparison of heavenly things with earthly; it answers to the Hebrew word XXXX, Mashal: properly and strictly, it signifies an artificial narrative of a thing done, to signify another thing. So Glassius says.

[1] Tom. 3. Epist. 151. ad. Algasium, q. 6, p. 359.

2. As to the different significations of the word, it is, (1.) used to denote any similitude or comparison whatsoever, Matthew 24:33; Mark 3:33, where the word paraBolh, a parable, is used. (2.) It is used to signify any thing obscurely and figuratively expounded, as Matthew 15:15, where Peter calls the words of Christ a parable, paraBolhn, Matthew 15:11, which is expounded Matthew 15:17-30. (3.) It is used to denote a proverb or adage, as Luke 4:23, where that vulgar and over-woven saying of the common Proverb, Medice cura teipsum, physician heal thyself, is called a parable. (4.) For a type of the Old Testament, prefiguring a thing in the New, Hebrews 9:9; Hebrews 11:19, where the word, which we translate figure, is in the Greek paraBolh, parable. (5.) For special doctrine, which yet is to be understood more universally, and extended more largely, so Luke 14:7. (6.) It is taken properly and strictly for an artificial narration of a thing, as it were, transacted, to signify another thing, as Matthew 13:3, Matthew 13:10, Matthew 13:13, (&c.,) Matthew 22:33, Matthew 22:45, and Matthew 22:1, with several other places, of which you may read more in the former part of this work.

3. As to its Sunonumia, the appellations of a parable are Hebrew and Greek. The usual word in the Hebrew is XXXX, Mashal (according to the Syriac and Chaldee XXXX, the letter XXXX being changed into XXXX, as Matthew 13:18, Matthew 13:24; Matthew 15:15; Matthew 21:33, Matthew 21:45; Matthew 22:1; Mark 3:23.) from the root XXXX, which signifies to rule or liken (or assimilate) that so the original signification of XXXX might be kuria gnwmh, a ruling sentence, viz., an eminent and authentic saying, or a similitude and comparison. This Hebrew word denotes[2] (1.) The comparing of one thing with another, as Ezekiel 24:3. (2.) A famous or received saying, as 1 Samuel 10:12; Ezekiel 18:2. (3.) An obscure saying that needs exposition, Ezekiel 20:49, see Ezekiel 21:5. (4.) A thing gravely spoken, and comprehending great matters in a few words, Job 27:1; Numbers 23:7, Numbers 23:18, and Numbers 24:3, Numbers 24:15, so Psalms 49:15, and Psalms 78:3. (5.) That which is sad and complaining, or grievous mourning and lamentation, Micah 2:4. (6.) That which is ironical and insulting, as Isaiah 14:4; Jeremiah 24:9; Deuteronomy 28:37; 1 Kings 9:7; Habakkuk 2:6; Proverbs 1:1, with Proverbs 1:6. The sentences of Solomon are called XXXX, parables or proverbs, Proverbs 1:1, (&c.) As for New Testament instances, peruse Matthew 20:1, (&c.,) John 10:6, (&c.) [2] In these texts the Hebrew word signifies parable.

II. The Nature and Definition of a Parable.

1. Some say that a parable is a continued metaphor, or an allegory of words (lecewv) which is a continuation of tropes, especially metaphors; of this mind is Azorius, Gillius, Morton; but this is not right, for several reasons showed by the learned Glassius, p. 440, to which we refer. A parable, according to Jerome, is a comparison made of things differing in nature under a certain similitude. Varinus describes it, paraBolh paraqesiv ezin omoiwmatikhepi safhneia twn upokeimenwn: i.e. A parable is a comparison, signifying a similitude in order to explain, or make the things treated of perspicuous.

We define or describe a parable thus: a parable is a similitude or comparison, by which some certain affair or thing is feigned, and told, as if it were really transacted, and is compared with some spiritual thing, or is accommodated to signify it. A parable differs from an history, (1.) with respect to the object: for history is a narrative of things really done; but a parable only of a thing feigned, and adapted to instruct, which yet is not a lie, as Augustine well says, lib. 2. Quæst. Evang. q. 41, Non omne quod fingimus mendacium est, sed quando id fingimus quod nihil significat, tunc est mendacium. Cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis. Alioquin omnia, quæ a sapientibus et sanctis viris, vel etiam ab ipso Domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non subsistit veritas in talibus dictis. Hence Horace says, Ficta voluptatis causa sunt proximo, veris. And if fables, accommodated to teach or instruct, are not lies, much less are parables.

2. They differ with respect to use: an history gives you a plain simple narrative. A parable does not only tell a thing as if really done, but has withal some reference to some other thing in order to instruct, either implicitly or explicitly. A parable differs from an example, which the Greeks call paradeigma. For an example is but part of an history, when a thing, rightly done, is defended or justified from instances or practice of the like thing done before: or when a thing ill done is demonstrated by a like example. Thus Christ excuses his apostles when accused for plucking the ears of corn on the sabbath, Matthew 12:1-4, by the example of David’s eating the shew-bread, 1 Samuel 21:6; compare Matthew 12:41-42; Luke 14:1, (&c.,) and Luke 10:29-30, (&c.,) where you have the parable of him that fell among the thieves. See also Luke 16:19, the parable of the rich man and Lazarus, &c. The division of parables is thus. In a parable there are two parts. The first is the thing brought as a similitude: the second is the application of that thing, which is, as it were, the marrow, kernel, or mystical sense of it. In scripture we find three sorts of parables. 1. Some relate a thing done and produced as a similitude, as the parable of the leaven. 2. Some relate to a thing not done, but of which there may be a possibility or probability; as the parable of the householder, Matthew 20:3. others relate to a thing impossible; as when the trees went to anoint (or choose) themselves a king, Judges 9:8.

More examples of parables read in Matthew 13:3, (&c.,) Luke 8:4,(&c.,) Matthew 22:2,(&c.,) respecting the fourfold seed;---the tares;---and marriage of the king’s son. Mark 13:34, "The man taking a far journey."

CANONS OF PARABLES.

I. PARABLES are more frequently used in the New than in the Old Testament. In the Old Testament are these parables, Judges 9:8, applied Judges 9:16; 2 Samuel 12:1, the parable of Nathan to David; Isaiah 5:1, the parable of the vineyard, expounded, Isaiah 5:7; Ezekiel 17:2, (&c.,) the parable of the two eagles, explained, Ezekiel 17:12; Ezekiel 33:2; of the watchman, applied to the prophet, Ezekiel 33:7. In the New Testament are these parables, Matthew 13:3, (&c.,) Mark 4:3, (&c.) Luke 8:4, (&c.) Matthew 13:24, (&c.,) Mark 4:26, (&c.,) Matthew 13:31; Mark 4:30; Luke 13:18-19; Matthew 13:33; Luke 13:21; Matthew 13:44-46; Matthew 18:23; Luke 7:41; John 10:1; Luke 12:16, Luke 12:42; Matthew 24:45; Mark 13:34; Luke 13:6; Luke 14:16; Matthew 18:12; Luke 15:4, Luke 15:8, Luke 15:11; Luke 16:1; Luke 18:2; Matthew 20:1; Luke 19:11; Matthew 21:28, Matthew 21:33; Matthew 22:2; Matthew 25:1, Matthew 25:14, (&c.)

II. Christ with good reason used a parabolical way of preaching---The reasons partly concern God, viz., a fulfilling of the Scripture, as Matthew 13:34-35, with Psalms 88:2. Or, secondly, men, who are teachable and godly, (1.) For their information, Mark 4:33; John 3:12. (2.) To excite and stir up a fervour in them of being taught, as Matthew 13:9; Mark 4:9; Luke 8:8. See Matthew 13:10; Mark 4:10.

Sometimes they are used to stubborn and unteachable men, who despise the word, to inform them, stir them up (peruse Matthew 13:9, with Psalms 48:1-14, 2 Timothy 2:25,) to check and convince them, Matthew 12:33, Matthew 12:40-41, Matthew 12:43. See Luke 7:43; 2 Samuel 12:6-7; 1 Kings 20:39-42; Matthew 13:11; Mark 4:11-12.

III. In parables, if they he taken entirely, there are three things, the root, the bark, and the sap or fruit. The root is the scope to which it tends, the bark is the sensible similitude, and the sap or fruit is the mystical sense, &c.

IV. In the right explication and application of parables the scope of them is principally to be heeded, viz., the drift of the Spirit, which may be gathered from foregoing and subsequent things, with which it has any connexion. See Matthew 20:16; Matthew 19:30; Matthew 13:31-32.

V. In parables, there is no necessity of being too sifting and anxious about every single word, nor ought we to expect a too curious adaptation or accommodation of it, in every part, to the spiritual thing inculcated by it: but only to mind the applicatory part: as the edge of a sword is only designed to cut.

VI. Parabolical theology is not argumentative: that is, any exposition or accommodation of them beyond their native scope, or wherein the interpretation disagrees with the analogy of faith, or where it is superstitiously wrested; this is like the "wringing of the nose, till it brings blood," Proverbs 30:33.

VII. It helps very much in the understanding of parables, if men know the natural properties of such things, arts, or mysteries, as are proposed in the similitudes. As what treasure is, what a jewel or pearl is, what mustard, tares, &c., are.

VIII. Whereas it is frequently said, that the kingdom of heaven is like this or that thing, we are not to understand that it is so in all its parts, or in every respect, but only in such things as are declared in the similitude. So Christ is compared to a thief, only in this respect, because he comes in a time when unlooked for, or when unexpected; Luke 12:39.

IX. All parables do not conclude in the same, but in a different manner. Some from likeness (a simili) as the seven parables, Matthew 13:1-58. Some from things unlike, as that of the unjust judge, him that desired three loaves, and the unjust steward, &c.