If we test the parables of the O. T. by the rules above laid down, we shall not find them wanting in any excellence belonging to this species of com position. What can be more forcible, more per suasive, and more beautiful than the parables of Jotham (Judg. ix. 7-15), of Nathan (2 Sam. xii. 1-14), of Isaiah (v. 1-5), and of Ezekiel (xix. 1-9)? But the parables uttered by our Saviour claim pre-eminence over all others on account of their number, variety, appositeness, and beauty. Indeed it is impossible to conceive of a mode of instruction better fitted to engage the attention, interest the feelings, and impress the conscience, than that which our Lord adopted. Among its advantages may be mentioned the following It secured the attention of multitudes who would not have listened to truth conveyed in the form of abstract propositions. It did so in virtue of two principles of human nature, viz., that outward and sensible objects make a more vivid impression than inward notions or ideas ; and that the particular and the concrete affect the mind more than the general and the abstract. Thus a virtue or vice may be held up for abhorrence or admiration far more success fully by exhibiting its effects on the character of an individual than by eulogizing or declaiming against it in the abstract. How could a disquisition have exhibited the contrast between humility and self ccinfidence so vividly as does the parable of the Pharisee and the publican ? Or how could so effectual a sermon have been preached against worldliness as by the parable of the rich man who said to his soul, Eat, drink, and be merry ?' 2. This mode of teaching was one with which the Jews were familiar, and for which they enter tained a preference. They had been accustomed to it in the writings of their prophets, and, like other eastern nations, listened with pleasure to truths thus wrapped in the veil of allegory.
3. Some truths which, if openly stated, would have been opposed by a barrier of prejudice, were in this way insinuated, as it were, into men's minds, and secured their assent unawares. Whenever ancient prejudices stand in the way of the reception of truth, it is important that the teacher should adopt such a circuitous mode of approach as may for a time conceal his design, and secure for his in structions an impartial healing.
4. The parabolic style was well adapted to con ceal Christ's meaning from those who, through obstinacy and perverseness, were indisposed to re ceive it. This is the meaning of Isaiah in the pas sage quoted in Matt. xiii. 13. Not that the truth was ever hidden from those who sincerely sought to know it ; but it was wrapt in just enough of obscurity to veil it from those who had pleasure in unrighteousness,' and who would not come to the light lest their deeds should be reproved.' In accordance with strict justice, such were given up to strong delusions, that they might believe a lie.' With the upright man thou wilt show thyself up right; with the froward thou wilt show thyselffro ward.' The scope or design of Christ's parables is some times to be gathered from his own express declara tion, as in Luke xii. 16-2o ; xiv. I I ; xvi. 9. In other cases it must be sought by considering the context, the circumstances in which it was spoken, and the features of the narrative itself, i. e., the literal sense. For the right understanding of this, an acquaintance with the customs of the people, with the productions of their country, and with the events of their history, is often desirable. Most of our Lord's parables, however, admit of no doubt as to their main scope, and are so simple and per spicuous that he who runs may read,' if there be first a willing mind.' To those more difficult of comprehension more thought and study should be given, agreeably to the admonition prefixed to some of them by our Lord himself, Whoso beareth, let him understand.'—The following are among the principal works on the parables :—Gray, Delineation of the Parables, 1777 ; Bulkley, Dis courses on the Parables, 1771 ; Collyer, Discourses on the Parables,i815; Kromm, Honzilien liter die Parabeln yesu, 1823 ; Unger, De Parabolis 7esu, 1828 ; Bailey, Exposition of the Parables, 1829; Schultze, De Parabolis yeszi Christi, 1827 ; Lisco, Die Parabeln yesu, translated in the Edinburgh Biblical Cabinet, 1832 ; Trench on the Parables; Steir, Words of the Lord yesus, 1855.