Critiques of the Bible come in all shapes and sizes—some more informed than others. Critics often describe the Bible as fiction, a fable, an allegory, a metaphor, or historical fiction. Many modern critics use these terms interchangeably with little regard for their meanings or whether they accurately describe any material in the biblical text.1 In virtually every case, these classifications—which are distinctly different from one another—are grossly misused to discredit the truthfulness and authority of Scripture.
Claims that the Bible is a book of fables appear frequently in memes and videos on various media platforms. They also appear in the writings of prominent atheists. “The Great Agnostic” Robert Ingersoll (1833-1899) wrote that the Bible “is a book of fable, legend and lies.”2 More recently, the late Christopher Hitchens (1949-2011) called the Bible “a mass of fables and traditions, some of them attractive, many of them repellent, not a guide to morality.”3 As we shall see, these charges miss the mark badly.
Fables consist of a short, fictional narrative that conveys a moral message or practical life lesson, often using animals that speak and behave like humans. Stith Thompson, an early giant in folklore studies, best known for his work on folk narrative classification, states that a fable is an “animal tale…told with an acknowledged moral purpose.”4 Using animal characters immediately distinguishes these stories from other literary forms, such as historically based narratives. Scholarly definitions of this genre include necessary elements such as a moral or didactic (teaching) purpose, anthropomorphism, brevity or simplicity, and use of symbolism.5 We might illustrate each of these points using Aesop’s classic fable, The Tortoise and the Hare:
- Moral/Didactic Purpose: This story teaches the important lesson that consistent effort and humility can be more productive than superior abilities hampered by overconfidence.
- Anthropomorphism: The tortoise and hare dialogue, boasting and challenging one another, much like human competitors in a sport.
- Brevity/Simplicity: The story is concise and straightforward, with no subplots.
- Allegory/Symbolism: The two animals represent archetypes of human behavior; the tortoise represents perseverance and humility, while the hare symbolizes arrogance and the complacency it often creates, and illustrates the tendency for the prideful to underestimate others.
The Tortoise and the Hare illustrates an important life lesson and is merely one example of a fable; others include memorable stories like “The Fox and the Grapes” and “The Crow and the Pitcher.” Observant readers should immediately notice that this pattern does not fit narratives in the Bible. Even passages that depict animals as having the ability to speak (such as the serpent in Genesis 3 or Balaam’s donkey in Numbers 22) cannot be classified as fables because they do not demonstrate the necessary literary pattern, which is well-established in scholarship and widely recognized across diverse cultures worldwide. Put another way, scholars apply specific criteria when identifying different genres of literature, and over 99% of the biblical text does not meet the criteria required to classify it as a fable.
Contrary to popular notions, fables are exceedingly rare in Scripture. In fact, there are only two in the Hebrew Bible.6 The first appears in Judges 9:7-15, following the murder of nearly all of Gideon’s sons by their brother Abimelech. One son, named Jotham, escapes the terrible purge. He goes to the men of Shechem to tell the “fable of the trees” to critique Abimelech’s rise to power and warn the inhabitants of the danger he poses. In this fable, a group of trees seeks to anoint a king. They ask the olive tree, the fig tree, and a vine if they will serve, but each declines the offer. Finally, the group asks the thornbush, who agrees to rule but threatens destruction if not given sufficient honor. This story fits scholarly definitions of a fable quite well:
- Moral/Didactic Purpose: Much like Aesop’s tales, Jotham’s story drives home a specific moral point: choosing an unworthy ruler (e.g., Abimelech) will lead to ruin. As H.J. Blackham notes, this particular story is a fable “because it can stand on its own with a more general application.”7 The lesson it teaches is that bad rulers spell disaster for the nations they govern—a universal truth applicable in any time or place.
- Anthropomorphism: Trees speak, make decisions, and hold a political council, much like human authorities.
- Brevity/Simplicity: The story makes its point without distraction.
- Allegory/Symbolism: The trees represent various members of a society. The first three represent capable individuals unwilling to rule, while the thornbush symbolizes the stereotypical tyrant—arrogant, self-promoting, and destructive (e.g., Pharaoh, Herod, Nero, Hitler, etc.).
A second, much briefer fable appears in 2 Kings 14. After King Amaziah of Judah defeats an Edomite army in battle (vs. 7), he turns his attention to Israel and issues a formal challenge to battle. Jehoash warns his fellow king about getting too greedy: “A thistle on Lebanon sent to a cedar on Lebanon, saying, ‘Give your daughter to my son for a wife,’ and a wild beast of Lebanon passed by and trampled down the thistle” (vs. 9). Like other fables, this story combines a moral purpose (warning against pride and ambition), anthropomorphism, and brevity. It also features symbolism, depicting Amaziah as the thistle (weak and presumptuous) and Jehoash as the cedar tree (stronger and more established).8 The wild beast and its actions punctuate the lesson: beware the consequences of provoking a more powerful adversary. Unfortunately, Amaziah does not heed Jehoash’s advice and is subsequently humiliated in battle (vss. 12-14, ESV).
Upon examining the characteristics of fables closely, it becomes clear that this genre represents a minuscule portion of the biblical text (parables are a similar yet distinct genre).9 Readers should recognize that the Bible’s authors never intended these stories to be understood literally. Instead, they offer moral clarity and insight into human behavior through storytelling. While many other biblical texts and stories provide moral instruction, they cannot be classified as fables.
Conclusion
The Bible contains many diverse genres, including narrative, prophecy, songs, wisdom literature, genealogy, legal texts, apocalypse, Gospel, and epistle. Still, it is rooted in real people, places, and events. To say the Bible is a “book of fables” fundamentally misunderstands both the literary definition of a fable and the nature of Scripture itself. The use of stories as teaching tools does not indicate that they should be considered fictional or unbelievable. Saying that readers cannot trust the Bible because it contains fables is analogous to saying that an audience cannot trust a speaker if he uses illustrations in a speech. A pair of fables used for moral instruction does not reduce the Bible to fiction; they demonstrate that truth can be communicated through many literary forms. Those who dismiss God’s Word as mere fable apparently have not taken the time to read it.
Endnotes
1 Fiction is a narrative that features imaginary people, events, or places not intended to be factually or historically accurate. As a genre, it appeared around the second century A.D. A fable is a short tale featuring anthropomorphized animals and inanimate objects. The best-known examples were collected by the semi-legendary Greek writer Aesop in the 6th century B.C. An allegory is a narrative in which characters, events, and details symbolize deeper spiritual truths (such as Plato’s Allegory of the Cave). Metaphor is a figure of speech in which one thing is described in terms of another to imply likeness (e.g., “the Lord is my Shepherd”). Historical fiction blends storytelling with historical settings and did not develop until at least the 18th century A.D., making this genre only a couple of centuries old. The Bible often uses figures of speech (such as metaphor) and includes two fables, but the use of allegory is relatively rare (cf. Galatians 4:21-31). The other categories mentioned here are non-existent in Scripture and did not appear until long after the biblical writers had finished their work.
2 Robert G. Ingersoll (1900), The Works of Robert G. Ingersoll in Twelve Volumes, vol. 4, Lectures (New York: Dresden Publishing Co.), “What Must We Do to Be Saved?” Section XI, “What Do You Propose?”
3 Christopher Hitchens (2007), God Is Not Great: How Religion Poisons Everything (New York: Twelve Books), p. 110.
4 Stith Thompson (1946), The Folktale (New York: The Dryden Press, Inc.), p. 15.
5 For a discussion of these qualities, see D.L. Ashliman (2004), Folk and Fairy Tales (Westport, CT: Greenwood Press), pp. 35-37.
6 Two stories in Ezekiel look like fables but are probably better classified as parables (Ezekiel 17:1-10; 19:1-9). The New Testament does not appear to include any fables, although some English versions use the term when translating the word mythos (1 Timothy 1:4; 4:7; 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16). It should be noted that every occurrence of this word in the New Testament is negative. The term mythos is better translated as “myths” in the sense of a story that is legendary and unreliable. In early Christianity, believers considered mythos to be the opposite of “truth” (Greek aletheia).
7 H. J. Blackham (2014), The Fable as Literature (London: Bloomsbury), p. xiv.
8 The description of the two kingdoms in this fable accurately captures the actual political, economic, and military standing of Israel and Judah in the eighth century B.C. The Southern Kingdom was smaller, poorer, and less powerful than her northern neighbor. Jehoash’s warning is not merely a boast, but a call for Amaziah to recognize the reality of his situation and respond wisely—the precise response a fable is designed to elicit.
9 Parables appear frequently in the teachings of Jesus, but some also appear in the Hebrew Bible (2 Samuel 12:1-4; 1 Kings 20:39-42; Isaiah 5:1-7). The difference between biblical parables and fables is that the former typically use human or divine figures in a realistic scenario to teach a spiritual or theological truth (e.g., a farmer sowing seeds, an owner hiring workers for his vineyard, etc.). Fables typically use anthropomorphized animals, plants, and inanimate objects exhibiting human characteristics in unrealistic situations to teach a moral lesson. Further, parables often invite deeper self-reflection about spiritual matters, while fables offer universal wisdom about human behavior and its consequences.
REPRODUCTION & DISCLAIMERS: We are happy to grant permission for this article to be reproduced in part or in its entirety, as long as our stipulations are observed
