But, to return. In Jewish writings a Parable (Mimshal, Mashal, Mathla) is introduced by some such formula as this: I will tell thee a parable' ({hebrew}) To what is the thing like? To one,' &c. Often it begins more briefly, thus: A Parable. To what is the thing like?' or else, simply: To what is the thing like?' Sometimes even this is omitted and the Parable is indicated by the preposition to' at the beginning of the illustrative story. Jewish writers extol Parables, as placing the meaning of the Law within range of the comprehension of all men. The wise King' had introduced this method, the usefulness of which is illustrated by the Parable of a great palace which had many doors, so that people lost their way in it, till one came who fastened a ball of thread at the chief entrance, when all could readily find their way in and out. [2799] Even this will illustrate what has been said of the difference between Rabbinic Parables and those employed by our Lord.
The general distinction between a Parable and a Proverb, Fable and Allegory, cannot here be discussed at length. [2800] It will sufficiently appear from the character and the characteristics of the Parables of our Lord. That designation is, indeed, sometimes applied to what are not Parables, in the strictest sense; while it is wanting where we might have expected it. Thus, in the Synoptic Gospels illustrations, [2801] and even proverbial sayings, such as Physician, heal thyself,' [2802] or that about the blind leading the blind, [2803] are designated Parables. Again, the term Parable,' although used in our Authorised Version, does not occur in the original of St. John's Gospel; and this, although not a few illustrations used in that Gospel might, on superficial examination, appear to be Parables. The term must, therefore, be here restricted to special conditions. The first of these is, that all Parables bear reference to well-known scenes, such as those of daily life; or to events, either real, or such as every one would expect in given circumstances, or as would be in accordance with prevailing notions. [2804]
Such pictures, familiar to the popular mind, are in the Parable connected with corresponding spiritual realities. Yet, here also, there is that which distinguishes the Parable from the mere illustration. The latter conveys no more than - perhaps not so much as - that which was to be illustrated; while the Parable conveys this and a great deal beyond it to those, who can follow up its shadows to the light by which they have been cast. In truth, Parables are the outlined shadows - large, perhaps, and dim - as the light of heavenly things falls on well-known scenes, which correspond to, and have their higher counterpart in spiritual realities. For, earth and heaven are twin-parts of His works. And, as the same law, so the same order, prevails in them; and they form a grand unity in their relation to the Living God Who reigneth. And, just as there is ultimately but one Law, one Force, one Life, which, variously working, effects and affects all the Phenomenal in the material universe, however diverse it may seem, so is there but one Law and Life as regards the intellectual, moral - nay, and the spiritual. One Law, Force, and Life, binding the earthly and the heavenly into a Grand Unity - the outcome of the Divine Unity, of which it is the manifestation. Thus things in earth and heaven are kindred, and the one may become to us Parables of the other. And so, if the place of our resting be Bethel, they become Jacob's ladder, by which those from heaven come down to earth, and those from earth ascend to heaven.
Another characteristic of the Parables, in the stricter sense, is that in them the whole picture or narrative is used in illustration of some heavenly teaching, and not merely one feature or phase of it, [2805] as in some of the parabolic illustrations and proverbs of the Synoptists, or the parabolic narratives of the Fourth Gospel. Thus, in the parabolic illustrations about the new piece of cloth on the old garment, [2806] about the blind leading the blind, [2807] about the forth-putting of leaves on the fig-tree; [2808] or in the parabolic proverb, Physician, heal thyself;' [2809] or in such parabolic narratives of St. John, as about the Good Shepherd, [2810] or the Vine, [2811] in each case, only one part is selected as parabolic. On the other hand, even in the shortest Parables, such as those of the seed growing secretly, [2812] the leaven in the meal, [2813] and the pearl of great price, [2814] the picture is complete, and has not only in one feature, but in its whole bearing, a counterpart in spiritual realities. But, as shown in the Parable of the seed growing secretly, [2815] it is not necessary that the Parable should always contain some narrative, provided that not only one feature, but the whole thing related, have its spiritual application.