Reference: Fable
American
An idle, groundless, and worthless story, like the mythological legends of the heathen and the vain traditions of the Jews. These were often not only false and weak, but also pernicious, 1Ti 4:7; Tit 1:14; 2Pe 1:16.
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But have nothing to do with unclean and foolish stories. Give yourself training in religion:
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge.
Easton
applied in the New Testament to the traditions and speculations, "cunningly devised fables", of the Jews on religious questions (1Ti 1:4; 4:7; 2Ti 4:4; Tit 1:14; 2Pe 1:16). In such passages the word means anything false and unreal. But the word is used as almost equivalent to parable. Thus we have (1) the fable of Jotham, in which the trees are spoken of as choosing a king (Jg 9:8-15); and (2) that of the cedars of Lebanon and the thistle as Jehoash's answer to Amaziah (2Ki 14:9).
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One day the trees went out to make a king for themselves; and they said to the olive-tree, Be king over us. But the olive-tree said to them, Am I to give up my wealth of oil, by which men give honour to God, and go waving over the trees? read more. Then the trees said to the fig-tree, You come and be king over us. But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees? Then the trees said to the vine, You come and be king over us. But the vine said to them, Am I to give up my wine, which makes glad God and men, to go waving over the trees? Then all the trees said to the thorn, You come and be king over us. And the thorn said to the trees, If it is truly your desire to make me your king, then come and put your faith in my shade; and if not, may fire come out of the thorn, burning up the cedars of Lebanon.
And Jehoash, king of Israel, sent to Amaziah, king of Judah, saying, The thorn-tree in Lebanon sent to the cedar in Lebanon, saying, Give your daughter to my son for a wife: and a beast from the woodland in Lebanon went by, crushing the thorn under his feet.
Or to give attention to stories and long lists of generations, from which come questionings and doubts, in place of God's ordered way of life which is in faith;
But have nothing to do with unclean and foolish stories. Give yourself training in religion:
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge.
Fausets
It represents man's relations to his fellow man; but the PARABLE rises higher, it represents the relations between man and God. The parable's framework is drawn from the dealings of men with one another; or if from the natural world, not a grotesque parody of it, but real analogies. The fable rests on what man has in common with the lower creatures; the parable on the fact that man is made in the image of God, and that the natural world reflects outwardly the unseen realities of the spiritual world. The MYTH is distinct from both in being the spontaneous symbolic expression of some religious notion of the apostate natural mind. In the fable qualities of men are attributed to brutes. In the parable the lower sphere is kept distinct from the higher which it illustrates; the lower beings follow the law of their nature, but herein represent the acts of the higher beings; the relations of brutes to each other are not used, as these would be inappropriate to represent man's relation to God.
Two fables occur in Scripture: (1) Jotham's sarcastic fable to the men of Shechem, the trees choosing their king (Jg 9:8-15). (2) Joash's sarcastic answer to Amaziah's challenge, by a fable, the sarcasm being the sharper for the covert form it assumes, namely, the cedar of Lebanon and the thistle (2Ki 14:9). Eze 17:1-10 differs from the fable in not attributing human attributes to lower creatures, and in symbolizing allegorically prophetical truths concerning the world monarchies; it is called chidah, "a riddle," from chaadad "to be sharp", as requiring acumen to solve the continued enigmatical allegory.
The fable of Jotham (1209 B.C.) is the oldest in existence; the Hebrew mind had a special power of perceiving analogies to man in the lower world; this power is a relic of the primeval intuition given to Adam by God who "brought every beast of the field, and every fowl of the air, unto Adam to see what he would call them." Other nations were much later in this style of thought, the earliest prose fables in Greece being those of the legendary Aesop, about 550 B.C. Many of the proverbs are "condensed fables" (Pr 26:11; 30:15,25,28).
The analogies in the lower creatures are to man's lower virtues or defects, his worldly prudence, or his pride, indolence, cunning (compare Mt 10:16). "Fables" mean falsehoods in 1Ti 1:4; 4:7, "old wives' fables"; Tit 1:14, "Jewish fables," the transition stage to gnosticism; 2Pe 1:16, "cunningly devised (Greek text: sophisticated) fables," devised by man's wisdom, not what the Holy Spirit teacheth (1Co 2:13); incipient gnostic legends about the genealogies, origin, and propagation of angels (Col 2:18-23).
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One day the trees went out to make a king for themselves; and they said to the olive-tree, Be king over us. But the olive-tree said to them, Am I to give up my wealth of oil, by which men give honour to God, and go waving over the trees? read more. Then the trees said to the fig-tree, You come and be king over us. But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees? Then the trees said to the vine, You come and be king over us. But the vine said to them, Am I to give up my wine, which makes glad God and men, to go waving over the trees? Then all the trees said to the thorn, You come and be king over us. And the thorn said to the trees, If it is truly your desire to make me your king, then come and put your faith in my shade; and if not, may fire come out of the thorn, burning up the cedars of Lebanon.
And Jehoash, king of Israel, sent to Amaziah, king of Judah, saying, The thorn-tree in Lebanon sent to the cedar in Lebanon, saying, Give your daughter to my son for a wife: and a beast from the woodland in Lebanon went by, crushing the thorn under his feet.
Like a dog going back to the food which he has not been able to keep down, is the foolish man doing his foolish acts over again.
The night-spirit has two daughters, Give, give. There are three things which are never full, even four which never say, Enough:
The ants are a people not strong, but they put by a store of food in the summer;
You may take the lizard in your hands, but it is in kings' houses.
And the word of the Lord came to me, saying, Son of man, give out a dark saying, and make a comparison for the children of Israel, read more. And say, This is what the Lord has said: A great eagle with great wings, full of long feathers of different colours, came to Lebanon, and took the top of the cedar: Biting off the highest of its young branches, he took it to the land of Canaan, and put it in a town of traders. And he took some of the seed of the land, planting it in fertile earth, placing it by great waters; he put it in like a willow-tree. And its growth went on and it became a vine, low and widely stretching, whose branches were turned to him and its roots were under him: so it became a vine, putting out branches and young leaves. And there was another eagle with great wings and thick feathers: and now this vine, pushing out its roots to him, sent out its branches in his direction from the bed where it was planted, so that he might give it water. He had it planted in a good field by great waters so that it might put out branches and have fruit and be a strong vine. Say, This is what the Lord has said: Will it do well? will he not have its roots pulled up and its branches cut off, so that all its young leaves may become dry and it may be pulled up by its roots? And if it is planted will it do well? will it not become quite dry at the touch of the east wind, drying up in the bed where it was planted?
See, I send you out as sheep among wolves. Be then as wise as snakes, and as gentle as doves.
And these are the things which we say, not in the language of man's wisdom, but in words given to us by the Spirit, judging the things of the spirit by the help of the Spirit.
Let no man take your reward from you by consciously making little of himself and giving worship to angels; having his thoughts fixed on the things which he has seen, being foolishly lifted up in his natural mind, And not joined to the Head, from whom all the body, being given strength and kept together through its joins and bands, has its growth with the increase of God. read more. If you were made free, by your death with Christ, from the rules of the world, why do you put yourselves under the authority of orders Which say there may be no touching, tasting, or taking in your hands, (Rules which are all to come to an end with their use) after the orders and teaching of men? These things seem to have a sort of wisdom in self-ordered worship and making little of oneself, and being cruel to the body, not honouring it by giving it its natural use.
Or to give attention to stories and long lists of generations, from which come questionings and doubts, in place of God's ordered way of life which is in faith;
But have nothing to do with unclean and foolish stories. Give yourself training in religion:
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge.
For when we gave you news of the power and the coming of our Lord Jesus Christ, our teaching was not based on stories put together by art, but we were eye-witnesses of his glory.
Hastings
For the definition of a fable, as distinct from parable, allegory, etc., see Trench, Parables, p. 2 ff. Its main feature is the introduction of beasts or plants as speaking and reasoning, and its object is moral instruction. As it moves on ground common to man and lower creatures, its teaching can never rise to a high spiritual level. Worldly prudence in some form is its usual note, or it attacks human folly and frailty, sometimes in a spirit of bitter cynicism. Hence it has only a small place in the Bible. See Parable.
1. In OT.
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One day the trees went out to make a king for themselves; and they said to the olive-tree, Be king over us.
And Jehoash, king of Israel, sent to Amaziah, king of Judah, saying, The thorn-tree in Lebanon sent to the cedar in Lebanon, saying, Give your daughter to my son for a wife: and a beast from the woodland in Lebanon went by, crushing the thorn under his feet.
And say, This is what the Lord has said: A great eagle with great wings, full of long feathers of different colours, came to Lebanon, and took the top of the cedar: Biting off the highest of its young branches, he took it to the land of Canaan, and put it in a town of traders. read more. And he took some of the seed of the land, planting it in fertile earth, placing it by great waters; he put it in like a willow-tree. And its growth went on and it became a vine, low and widely stretching, whose branches were turned to him and its roots were under him: so it became a vine, putting out branches and young leaves. And there was another eagle with great wings and thick feathers: and now this vine, pushing out its roots to him, sent out its branches in his direction from the bed where it was planted, so that he might give it water. He had it planted in a good field by great waters so that it might put out branches and have fruit and be a strong vine. Say, This is what the Lord has said: Will it do well? will he not have its roots pulled up and its branches cut off, so that all its young leaves may become dry and it may be pulled up by its roots? And if it is planted will it do well? will it not become quite dry at the touch of the east wind, drying up in the bed where it was planted?
Be on the watch for false prophets, who come to you in sheep's clothing, but inside they are cruel wolves.
Or to give attention to stories and long lists of generations, from which come questionings and doubts, in place of God's ordered way of life which is in faith;
Who keep men from being married and from taking food which God made to be taken with praise by those who have faith and true knowledge.
But have nothing to do with unclean and foolish stories. Give yourself training in religion:
And shutting their ears to what is true, will be turned away to belief in foolish stories.
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge. To the clean in heart all things are clean: but to those who are unclean and without faith nothing is clean; they become unclean in mind and in thought. read more. They say that they have knowledge of God, while by their acts they are turning their backs on him; they are hated by all, hard-hearted, and judged to be without value for any good work.
But have nothing to do with foolish questionings, and lists of generations, and fights and arguments about the law; for they are of no profit and foolish.
For when we gave you news of the power and the coming of our Lord Jesus Christ, our teaching was not based on stories put together by art, but we were eye-witnesses of his glory.
Morish
?????, lit. 'a word, a speech.' The English word is not used in the N.T. in the sense in which it is now often employed, signifying a supposed incident to teach some moral truth; but has the sense rather of myths, false stories (as the Greek word was used by later writers), which in one passage are called "profane and old wives' fables." 1Ti 1:4; 4:7; 2Ti 4:4; Tit 1:14; 2Pe 1:16.
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Or to give attention to stories and long lists of generations, from which come questionings and doubts, in place of God's ordered way of life which is in faith;
But have nothing to do with unclean and foolish stories. Give yourself training in religion:
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge.
Smith
Fable.
A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions. --Encyc. Brit. The fable differs from the parable in that --
1. The parable always relates what actually takes place, and is true to fact, which the fable is not; and
2. The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [PARABLE], we have but two examples in the Bible:
See Parable
1. That of the trees choosing their king, addressed by Jotham to the men of Shechem,
2. That of the cedar of Lebanon and the thistle, as the answer of Jehoash to the challenge of Amaziah.
The fables of false teachers claiming to belong to the Christian Church, alluded to by writers of the New Testament,
1Ti 1:4; 4:7; Tit 1:14; 2Pe 1:16
do not appear to have had the character of fables, properly so called.
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One day the trees went out to make a king for themselves; and they said to the olive-tree, Be king over us. But the olive-tree said to them, Am I to give up my wealth of oil, by which men give honour to God, and go waving over the trees? read more. Then the trees said to the fig-tree, You come and be king over us. But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees? Then the trees said to the vine, You come and be king over us. But the vine said to them, Am I to give up my wine, which makes glad God and men, to go waving over the trees? Then all the trees said to the thorn, You come and be king over us. And the thorn said to the trees, If it is truly your desire to make me your king, then come and put your faith in my shade; and if not, may fire come out of the thorn, burning up the cedars of Lebanon.
And Jehoash, king of Israel, sent to Amaziah, king of Judah, saying, The thorn-tree in Lebanon sent to the cedar in Lebanon, saying, Give your daughter to my son for a wife: and a beast from the woodland in Lebanon went by, crushing the thorn under his feet.
Or to give attention to stories and long lists of generations, from which come questionings and doubts, in place of God's ordered way of life which is in faith;
But have nothing to do with unclean and foolish stories. Give yourself training in religion:
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge.
Watsons
FABLE, a fiction destitute of truth. St. Paul exhorts Timothy and Titus to shun profane and Jewish fables, 1Ti 4:7; Tit 1:14; as having a tendency to seduce men from the truth. By these fables some understand the reveries of the Gnostics; but the fathers generally, and after them most of the modern commentators, interpret them of the vain traditions of the Jews; especially concerning meats, and other things, to be abstained from as unclean, which our Lord also styles "the doctrines of men," Mt 15:9. This sense of the passages is confirmed by their contexts. In another sense, the word is taken to signify an apologue, or instructive tale, intended to convey truth under the concealment of fiction; as Jotham's fable of the trees, Jg 9:7-15, no doubt by far the oldest fable extant.
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Now Jotham, on hearing of it, went to the top of Mount Gerizim, and crying out with a loud voice said to them, Give ear to me, you townsmen of Shechem, so that God may give ear to you. One day the trees went out to make a king for themselves; and they said to the olive-tree, Be king over us. read more. But the olive-tree said to them, Am I to give up my wealth of oil, by which men give honour to God, and go waving over the trees? Then the trees said to the fig-tree, You come and be king over us. But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees? Then the trees said to the vine, You come and be king over us. But the vine said to them, Am I to give up my wine, which makes glad God and men, to go waving over the trees? Then all the trees said to the thorn, You come and be king over us. And the thorn said to the trees, If it is truly your desire to make me your king, then come and put your faith in my shade; and if not, may fire come out of the thorn, burning up the cedars of Lebanon.
But their worship is to no purpose, while they give as their teaching the rules of men.
But have nothing to do with unclean and foolish stories. Give yourself training in religion:
Giving no attention to the fictions of the Jews and the rules of men who have no true knowledge.