Balancing Storytelling with Clear Exposition in Biblical Teaching
Biblical teaching often balances storytelling with clear exposition, a method exemplified by Jesus's use of parables and the apostles' direct instruction. The term "parable" in Greek (parabolē) signifies a comparison or illustration, a placing of one subject beside another to explain it [3]. This approach is rooted in ancient wisdom traditions, as seen in Psalm 49:4, where the psalmist declares, "I will put my teaching into a story; I will make my dark sayings clear with music" [1].
Jesus frequently employed parables to convey spiritual truths. Matthew Henry notes that Christ preached in parables because "the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom" [5]. This suggests that parables served as a preparatory method, engaging listeners while also sometimes obscuring deeper meanings from those not ready to receive them [5]. However, parables were not solely meant to hide truth; Adam Clarke suggests that Jesus's parables were designed to "make it more manifest" [10]. Tyndale House further connects Jesus's parables to Old Testament predictions, seeing them as fulfilling Psalm 78:2-3, which speaks of passing down God's revelation through history [9]. Jesus's revelation is considered the "climax of that history" [9].
Alongside storytelling, biblical teaching emphasizes clear exposition, often referred to as "revelation." Revelation is defined as an "uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen" [2]. God has supernaturally revealed himself and his purposes, which have been committed to writing under the guidance of the Spirit [2]. The Scriptures are not merely a record of revelation but are the revelation itself in written form, ensuring the accurate preservation and propagation of truth [2].
The apostles, in their ministry, combined both warning and teaching. "Warning" is linked to repentance and addresses the heart, while "teaching" is connected to faith, refers to doctrines, and primarily addresses the intellect [6]. This dual approach ensures comprehensive spiritual formation. Paul, for instance, emphasized proclaiming the Gospel not with human eloquence but with the "testimony of God," prioritizing the message's inherent excellence over rhetorical artistry [8]. While some aspects of Christian doctrine are considered "sublimer and deeper principles" for those "matured in Christian experience and knowledge" [7], the overall goal is to make divine truths known. The book of Revelation itself is described as an "apocalypse or unveiling of those things which had been veiled," serving as a "manifesto of the kingdom of Christ" and a "travelling manual of the Church" [4]. This highlights the ultimate aim of biblical teaching: to unveil truth clearly, even when initially presented through narrative forms.
Sources
- Psalms “Psalms 49:4 (BBE) — I will put my teaching into a story; I will make my dark sayings clear with music.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1 (introduction): 1TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20) Revelation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the G”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 13:24: In these verses, we have, I. Another reason given why Christ preached by parables, Mat 13:34, Mat 13:35. All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by ”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:28: preach--rather as Greek, "announce" or "proclaim." warning . . . teaching--"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching. every . . . every man--without distinction of Jew or Gentile, great or small (Rom 10:12-13). in all wisdom--with all the wisdom in our method of teaching that we possess: so ALFORD. But Col 1:9; Col 3:16, favor ESTIU”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:6: Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world. we speak--resuming "we" (preachers, I, Apollos, &c.) from "we preach" (Co1 1:28), only that here, "we speak" refers to something less public (compare Co1 2:7, Co1 2:13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. perfect--Those matured in Christian experience and knowledge alone can unde”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:34: 13:34-35 Even Jesus’ manner of teaching fulfilled Old Testament predictions. Psalm 78:2-3 speaks of passing down the history of God’s revelation to children of the next generation. Jesus’ revelation is the climax of that history (Matt 13:10-17; 1 Cor 2:7).”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 4:21: Is a candle - put under a bushel! - The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.”