If we test the parables of the Old Testament by the rules above laid down, we shall not find them wanting in any excellence belonging to this species of compo- sition. What can be more forcible, more persuasive, 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) ? There are other il- lustrations, like that of the city delivered by one wise inhabitant (Eccles. ix, 1-1, 15), which are substantially parables, although not in express form. But the par- ables uttered bj^ our Saviour claim pre-eminence over all others on account of their number, variety, appo- siteness, and beaut}'. Indeed, it is impossible to con- ceive 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 recapitulated the following : (1.) It secured the attention of multitudes who would not have listened to truth conveyed in the form of ab- stract propositions. It did so in virtue of two princi- f)les of human nature, viz. that outward and sensible objects make a more vivid impression than inward no- tions 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 successfully bj' exhibiting its effects on the cliaracter of an individual than by eulo- gizing or declaiming against it in the abstract. (2.) This mode of teacliiiig was, as we have seen, one with which the Jews were familiar, and for which the}' en- tertained 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 allegorj-. (3.) Some truths whicli, if openly stated, would have been oj)posed by a barrier of prejudice, were in this way insinuated, as it were, into men's minds, and secured their assent unawares. (4.) The parabolic style was well adapted to conceal Christ's meaning from those wlio, through obstinacy and perverseness, were indisposed to receive it. This seems to be the meaning of Isaiah in the
passage quoted in Matt, xiii, 13. Not that the truth was ever hidden from those who sincerely sought to know it; but it was wrapped in just enough of obscu- rity to veil it from those who "had pleasure in un- righteousness," and who would not " come to tlie light lest their deeds should be reproved." In accordance with strict justice, such were "given up to strong de- lusions, that they might believe a lie." See Blind- ness, .Judicial.
Accordingly, from the time indicated in the passage just cited, parables enter largeh' into our Lord's re- corded teaching. Each parable of those which we read in tiie Gospels may have been repeated more than once with greater or less variation (as, e. g., those of the pounds and the talents, Matt, xxv, 14 ; Luke xix, 12 ; of the supper, in Matt, xxii, 2, and Luke xiv, 16). Everything leads us to believe that there were many others of which we have no record (Matt, xiii, 34 ; Mark iv, 33). In those which remain various writers have thought it possible to trace something like an or- der ; but as these classifications must be in any case somewhat subjective and arbitrary, we refrain from presenting them, and give simply a complete list in tabular form (p. G47).
Lastly, it is to be noticed, partlj' as a witness to the truth of the four Gospels, parth' as a line of demarca- tion between them and all counterfeits, that the apoc- ryphal Gospels contain no parables. Human invention could imagine miracles (though these too in the spuri- ous Gospels are stripped of all that gives them majesty and significance), but the parables of the Gospels were inimitable and unapproachable by any writers of that or the succeeding age. They possess a life and power which stamp them as with the "image and superscrip- tion" of the Son of Man. Even the total absence of any allusion to them in the written or spoken teaching of the apostles shows how little their minds set after- wards in that direction, how little likely they were to do more than testif}' what they had actually heard.
IV. Rules of In/erprelalion. — It has been usual to consider the parable as composed of two parts : viz. the protasis, convej'ing merely the literal sense ; and the apodosis, containing the mystical or fgurative sense. It is not necessary, however, that this second part should always be 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 fullj' to comprehend, or when it was his design to reveal to them something which was to be hidden from the un- believing Jews (comp. Matt, xiii, 11-13). The excel- lence of a parable depends on the propriety and force of the comparison on which it is founded ; on the gen- eral fitness and harmony of its parts ; on the obvious- ness 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. The scope or design of Christ's parables is sometimes to be gathered from his own express dec- laration, as in Luke xii, lG-20 ; xiv, 11; xvi, 9. In other cases it must be sought by considering the con- text, the circumstances in whicli it was spoken, and the features of the narrative itself, i. e. the lite.ra' 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, how- ever, admit of no doubt as to their main scope, and are so simple and perspicuous that "he who runs maj- read."