PARABLE. The word parable is derived from rapar3oN7), which comes from to compare, to collate. In the N. T. it is em ployed by our translators as the rendering of zrapapoXh ; in the Old it answers to pro verb. 1. It denotes an obscure or enigmatical saying, ex. gr., Ps. xlix. 4, I will incline mine ear to a parable ; I will open my dark saying upon the harp.' And Ps. lxxviii. 2, I will open my mouth in a parable; I will utter dark sayings of old.' 2. It denotes a fictitious narrative, invented for the purpose of conveying truth in a less offensive or more engaging form than that of direct assertion. Of this sort is the parable by which Nathan re proved David (2 Sam. xii. 2, 3), that in which Jotham exposed the folly of the Shechernites (Judg. ix. 7-r5), and that addressed by Jehoash to Ama zia (2 Kings xiv. 9, to). To this class also belong the parables of Christ. 3. Any discourse expressed in figurative, poetical, or highly ornamented dic tion is called a parable. Thus it is said, Balaam took up his parable' (Num. xxiii. 7) ; and, job continued his parable' (Job xxvii. r). Under this general and wider signification the two former classes may not improperly be included.
In the N. T. the word seems to have a more restricted signification, being generally employed its the second sense mentioned above, viz., to denote a fictitious narrative, under which is veiled some important truth. It has been supposed, indeed, that some of the parables uttered by our Saviour narrate real and not fictitious events ; but whether this was the case or not is a point of no consequence. Each of his parables was essentially true ; it was true to human nature, and nothing more was necessary. Another meaning which the word occasionally bears in the N. T. is that of a type or emblem, as in Heb. ix. 9, where 7rapafioX3j is rendered in our version figure. According to Macknight, the word in Heb. xi. 19 has the same meaning, but this is probably in correct.
Parables or fables are found in the literature of all nations. They were called by the Greeks aTvot, and by the Romans fabzelez. It has been usual to consider the parable as composed of two parts : viz., the protasis, conveying merely the literal sense ; and the apoa'osis, containing the mystical or figurative sense. It is not necessary, however,
that this second part should be always expressed. It is frequently omitted in the parables of our Lord, when the truth illustrated was such as his disciples were unable at the time fully to comprehend, or when it was his design to reveal to them some thing which was to he hidden from the unbelieving Jews (comp. Matt. xiii. r3).
The excellence of a parable depends on the pro priety and force of the comparison on which it is founded ; on the general fitness and harmony of its parts ; on the obviousness of its main scope or design ; on the beauty and conciseness of the style in which it is expressed ; and on its adaptation to the circumstances and capacities of the hearers. If the illustration is drawn from an object obscure or little known, it will throw no light on the point to he illustrated. If the resemblance is forced and inobvious, the mind is perplexed and disappointed in seeking for it. We must be careful, however, not to insist on too minute a correspond ence of the objects compared. It is not to be expected that the resemblance will hold good in every particular ; non esim res tota rei toti necesse nit similis sit, says Cicero ; but it is sufficient if the agreement exists in those points on which the main scope of the parable depends.
The parable of the Ten Virgins, for example, is designed to teach the importance and necessity of being always prepared for the coming of the Lord ; and therefore no inference can be drawn as to the number of those finally saved, from the circumstance that five of the virgins were wise and five of them were foolish. Nor does the parable of the Householder teach that there will be no difference in the rewards of the righteous hereafter, because each of the labourers received a penny. The design of the parable as expressed in the words `Is it not lawful for me to do what I will with mine own ?' is to set forth the perfect saver eivity of God in the dispensation of his rewards, the truth that all reward is of grace, and that it is consistent with the strictest justice for him to treat some better than they deserve, since none are treated worse.