Authorial Intent Behind Analogies and Examples in Biblical Texts
Biblical authors frequently employ analogies and examples to convey theological truths and moral lessons, a practice evident throughout both the Old and New Testaments [3, 5]. These literary devices serve to illustrate complex ideas, make abstract concepts relatable, and provide concrete models for behavior.
One prominent form of analogy is the parable, which in Greek (παραβολή, parabolē) signifies "placing beside or together," indicating a comparison or similitude [3]. Parables can range from short proverbs to extended narratives, and they are used to illuminate one subject by another [3]. For instance, Jesus frequently taught through parables, such as those found in Matthew 18:1,3,4 and 20:25,26, which condemn ambition and promote humility [2]. The use of parables is not limited to the New Testament; the term also applies to "dark prophetic utterances" in Numbers and Ezekiel, and "enigmatic maxims" in Psalms and Proverbs [3].
Examples, both positive and negative, are another common authorial tool. The life of Christ is presented as a primary example for believers, particularly in His zeal (John 2:17) and His suffering (1 Peter 2:21; John 13:15) [1, 5]. Similarly, pastors are encouraged to be examples to their flocks (Philippians 3:17; 1 Timothy 4:12) [5]. Conversely, biblical texts also provide cautionary examples. The Jews, for instance, are cited as a warning in Hebrews 4:11 [5]. Figures like Adam and Eve, the builders of Babel, Korah, and Absalom serve as examples of ambition leading to negative consequences [2]. These examples are not merely historical accounts but are intended to instruct and admonish readers.
The purpose behind these analogies and examples is often didactic. Afflictions, for example, are presented as beneficial in promoting God's glory, teaching His will, and turning people to Him (Psalm 119:71; Isaiah 26:9; Hosea 2:6,7) [6]. Dreams, too, are sometimes depicted as a means through which God reveals His will (Numbers 12:6; Job 33:15), though false prophets are condemned for pretending to receive such revelations (Jeremiah 23:25-28) [4].
The interpretation of these literary devices has been a subject of theological discussion. John Calvin, for instance, cautioned against excessively allegorizing historical narratives, a practice he attributed to Origen, which he believed could corrupt the simplicity of Scripture [7]. While acknowledging that some passages, like the history of Sarah and Hagar, are explicitly called allegorical by Paul, Calvin argued against universally applying allegorical interpretations to all historical accounts [7]. He emphasized that the primary intent of such narratives is often straightforward historical and theological instruction.
The use of plural pronouns for God, such as "Let us make man in our image" (Genesis 1:26), is another example where authorial intent is debated. Calvin interpreted this as an indication of the plurality of Persons within the Godhead, reflecting a custom of princes to speak in the plural [8]. He contended that God summons no foreign counselor, thus implying an internal divine counsel [8].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Zeal — Christ an example of -- Ps 69:9; Joh 2:17. Godly sorrow leads to -- 2Co 7:10,11. Of saints, ardent -- Ps 119:139. Provokes others to do good -- 2Co 9:2. Should be exhibited In spirit. -- Ro 12:11. In well-doing. -- Ga 4:18; Tit 2:14. In desiring the salvation of others. -- Ac 26:29; Ro 10:1. In contending for the faith. -- Jude 1:3. In missionary labours. -- Ro 15:19,23. For the glory of God. -- Nu 25:11,13. For the welfare of saints. -- Col 4:13. Against idolatry. -- 2Ki 23:4-14. Sometimes wrongly directed -- 2Sa 21:2; Ac 22:3,4; Php 3:6. Sometimes not accord”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Ambition — God condemns -- Ge 11:7; Isa 5:8. Christ condemns -- Mt 18:1,3,4; 20:25,26; 23:11,12. Saints avoid -- Ps 131:1,2. Vanity of -- Job 20:5-9; 24:24; Ps 49:11-20. Leads to strife and contention -- Jas 4:1,2. Punishment of -- Pr 17:19; Isa 14:12-15; Eze 31:10,11; Ob 1:3,4. Connected with Pride. -- Hab 2:5. Covetousness. -- Hab 2:8,9. Cruelty. -- Hab 2:12. Exemplified Adam and Eve. -- Ge 3:5,6. Builders of Babel. -- Ge 11:4. Miriam and Aaron. -- Nu 12:2. Korah, &c. -- Nu 16:3. Absalom. -- 2Sa 15:4; 18:18. Adonijah. -- 1Ki 1:5. Sennacherib. -- 2Ki 19:23. Shebna. ”
- 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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Dreams — Visions in sleep -- Job 33:15; Da 2:28. Often by imaginary -- Job 20:8; Isa 29:8. Excess of business frequently leads to -- Ec 5:3. God's will often revealed in -- Nu 12:6; Job 33:15. False prophets Pretended to. -- Jer 23:25-28; 29:8. Not to be regarded in. -- De 13:1-3; Jer 27:9. Condemned for pretending to. -- Jer 23:32. Vanity of trusting to natural -- Ec 5:7. The ancients Put great faith in. -- Jdj 7:15. Often perplexed by. -- Ge 40:6; 41:8; Job 7:14; Da 2:1; 4:5. Anxious to have, explained. -- Ge 40:8; Da 2:3. Consulting magicians on. -- Ge 41:8; Da 2:”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.13: But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been viti”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.30: the plural number, according to the custom of princes. As if, in truth, that barbarous style of speaking, which has grown into use within a few past centuries, had, even then, prevailed in the world. But it is well that their canine wickedness has been joined with a stupidity so great, that they betray their folly to children. Christians, therefore, properly contend, from this testimony, that there exists a plurality of Persons in the Godhead. God summons no foreign counsellor; hence we infer that he finds within himself something”