Old Testament Parables: A Different Kind of Story
When most people hear the word parable, they immediately think of Jesus’ well-known stories—the Good Samaritan, the Prodigal Son, or the Sower and the Seed. These vivid illustrations were more than just moral lessons; they were intentional, Kingdom-centered revelations that both illuminated truth for His disciples and concealed it from those who rejected Him (Matthew 13:10-15). However, parables were not unique to Jesus’ teaching ministry. Long before He walked the earth, the Old Testament contained numerous parables, though they served a very different purpose.
Unlike Jesus’ parables, which unveiled mysteries about the coming Kingdom, Old Testament parables functioned primarily as prophetic rebukes, moral illustrations, or political critiques. They were often directed at Israel’s leaders or the nation as a whole, exposing sin, calling for repentance, or warning of impending judgment. Some, like Nathan’s parable to King David (2 Samuel 12), were sharp rebukes designed to convict. Others, such as Jotham’s parable in Judges 9, were political allegories warning of corrupt leadership. The prophets, particularly Isaiah and Ezekiel, frequently employed parables to illustrate Israel’s unfaithfulness and the consequences of disobedience.
While these Old Testament parables do not directly correlate with Jesus’ teachings, they provide valuable insight into how God communicated with His people through figurative language long before the New Testament era. They remind us that Israel was already familiar with parabolic storytelling, making Jesus’ use of parables a natural yet profound extension of this teaching method. By examining these Old Testament parables, we gain a deeper appreciation for how God used stories to convict, instruct, and warn His people across different periods of biblical history.
The following parable, The Parable of the Two Brothers and the Two Fields, is a remarkable example of how storytelling was used to persuade and move a ruler to mercy.
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The Parable of the Two Brothers and the Two Fields (2 Samuel 14:5-20)
The Parable of the Two Brothers and the Two Fields, recorded in 2 Samuel 14:5-20, is a carefully crafted story used as a means of persuasion rather than direct rebuke. Unlike the Parable of the Ewe Lamb, which was designed to convict David of his sin, this parable was designed to soften David’s heart and compel him to act mercifully. It was delivered by a wise woman from Tekoa, who had been sent by Joab, the commander of David’s army, to convince David to bring his estranged son Absalom back from exile.
This parable occurs within the broader narrative of David’s family conflict. After David’s son Amnon violated his half-sister Tamar, her brother Absalom took vengeance and killed Amnon (2 Samuel 13:1-29). As a result, Absalom fled to Geshur and remained in exile for three years (2 Samuel 13:37-38). Despite David’s sorrow over Amnon’s death, he longed for Absalom but refused to summon him home. Joab, recognizing the king’s inner turmoil, devised a plan to use a parable to move David toward reconciliation.
Unlike many Old Testament parables, which were used for judgment or instruction, this parable was crafted as a persuasive argument, employing an emotional appeal rather than direct confrontation. It illustrates the power of storytelling in influencing decisions, especially among rulers.
Cultural and Historical Context
The setting of this parable reflects the legal and social customs of ancient Israel, particularly regarding family honor, blood vengeance, and justice. In ancient Israelite society, family honor was paramount, and revenge for bloodshed was often carried out through kinsmen avengers, a role outlined in Numbers 35:19-21. If someone was murdered, it was the responsibility of the closest male relative to avenge the victim’s death. However, there were also provisions for mercy and sanctuary, such as cities of refuge, where an accused person could seek protection until a fair trial was held (Joshua 20:1-6).
This tension between justice and mercy was at the heart of Absalom’s situation. By law, he deserved death for murdering Amnon (Genesis 9:6), but at the same time, he was David’s beloved son, and the king’s emotions were torn between upholding justice and showing mercy.
Joab’s decision to send a wise woman from Tekoa was a strategic move. Tekoa was a small town known for producing wise individuals, including the prophet Amos (Amos 1:1). The fact that Joab did not approach David himself suggests that he understood that a neutral third party—particularly a woman—would be more likely to succeed in stirring the king’s emotions. The woman’s disguise as a mourning widow further reinforced the sincerity of her plea, making it more difficult for David to dismiss her.
Explanation of the Parable and Its Effectiveness
The wise woman of Tekoa presents David with a fictional scenario:
- She claims to be a widow who has lost one of her two sons in a violent conflict.
- Her remaining family members demand that she hand over her surviving son to be executed in revenge.
- She argues that if this happens, she will be left destitute and without an heir, effectively erasing her husband’s name and family lineage.
Upon hearing this plea, David immediately sympathizes with her plight. At first, he grants her protection, assuring her that no one will harm her son. However, the woman presses further, asking for a solemn oath from the king to guarantee her son’s safety. Eventually, David declares,
“As surely as the Lord lives, not one hair of your son’s head will fall to the ground” (2 Samuel 14:11).
At this critical moment, the woman shifts the conversation, revealing that her story is not merely about herself, but about David’s own situation. Just as he had pledged protection for the widow’s son, she points out that David is withholding the same mercy from his own son, Absalom. Her words carry a direct challenge:
“Why then have you devised a thing like this against the people of God? When the king says this, does he not convict himself, for the king has not brought back his banished son?” (2 Samuel 14:13).
With her wisdom and subtlety, she forces David to see the hypocrisy of showing mercy to a fictional character while denying it to his own flesh and blood.
David, realizing the carefully orchestrated nature of the parable, asks the woman directly if Joab was behind her visit. She confesses that Joab had indeed sent her, at which point David summons Joab and agrees to bring Absalom back to Jerusalem. However, his decision is only partial reconciliation, as David refuses to see Absalom face-to-face, leaving their relationship in limbo (2 Samuel 14:24).
Theological and Dispensational Implications
From a dispensational perspective, this parable highlights key themes of justice, mercy, and the responsibility of rulers to govern wisely. It also points forward to the ultimate reconciliation found in Christ, who does not hesitate in fully restoring sinners who come to Him through repentance (Romans 3:26).
Additionally, this passage serves as an example of God’s sovereignty in using even human conflict to accomplish His will. Though Absalom’s return was orchestrated through deception, it ultimately led to God’s greater plan unfolding—though not in the way Joab or David had anticipated.
Summary and Conclusion
The Parable of the Two Brothers and the Two Fields is a masterful demonstration of how storytelling can be used to persuade, convict, and move hearts toward mercy.
“The Lord is compassionate and gracious, slow to anger, abounding in love.” – Psalm 103:8
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New International Version (NIV)
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