Encouraging Critical Thinking on Allegories and Examples
An allegory is a figure of speech that represents one thing in order to evoke the representation of another, carrying a meaning beyond its literal interpretation [1]. This means an allegory has a twofold sense: an immediate, historical meaning derived from the words, and an ultimate meaning conveyed by the things the words signify [1]. The Bible uses allegories to communicate deeper truths, as seen in Galatians 4:24, where the apostle Paul uses the history of Isaac and Ishmael allegorically [2].
Biblical examples of allegory include Nathan's narrative to David in 2 Samuel 12:1-4, the description of old age in Ecclesiastes 12:2-6, and Psalm 80's portrayal of Israel as a vine brought out of Egypt [2]. Proverbs 1:6 also mentions understanding "a proverb and an allegory, the words of the wise and their enigmas" [3].
While every parable can be considered an allegory, the term "parable" itself has a broader application in the New Testament [2, 4]. A parable (Greek parabole) literally means "placing beside" or "comparison" [4]. Parables can take various forms, including stories (Luke 15:11-32), proverbs (Mark 3:24-25), similes and metaphors (Matthew 5:14), riddles (Mark 7:15), comparisons (Matthew 13:33), and examples (Luke 10:30-35) [8].
The use of examples is a common teaching method in scripture. For instance, Christ himself is presented as an example of diligence (Mark 1:35; Luke 2:49) [5]. The Old Testament book of Proverbs, in particular, is rich with examples and allegorical sayings, offering observations on wisdom, folly, diligence, and right conduct [6, 10, 11]. Early Christian thinkers like John Chrysostom also emphasized the use of stories and narratives to convey moral and spiritual lessons, suggesting that such "stories of the kind" can be used to guide conversation and provide correctives without being overly didactic [9]. This approach aligns with the broader biblical tradition of using figurative language to encourage reflection and understanding of complex spiritual truths [7, 12].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Allegory — a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The alle”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Allegory — Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically. Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: "Thou broughtest a vine out of Egypt," etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.”
- Proverbs “Proverbs 1:6 (Darby) — to understand a proverb and an allegory, the words of the wise and their enigmas.”
- 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: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
- Job (Methodist/Wesleyan) “Adam Clarke on Job 20 (introduction): Against wine and strong drink. We should avoid contentions. The sluggard. The righteous man. Weights and measures. Tale-bearers. The wicked son. The wise king. The glory of young men. The beauty of old men. The benefit of correction.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: rare felicity, on passing into a modern language. His dramatic manner indeed, which was one of the great charms of his oratory among the Greeks, and his rapid and ingenious selection and variation of topics, these may in some measure be retained, and may serve to give even English readers some faint notion of the eloquence which produced so powerful effects on the susceptible people of the East. “However, it is not of course as composition that we desire to call attention to these or any other of the remains of the Fathers. Nor would this topic h”
- Mark (Protestant academic) “Tyndale House on Mark 4:2: 4:2 Parables are often stories (Luke 15:11-32; 18:1-8) but can also be proverbs (Mark 3:24-25; Luke 4:23), similes and metaphors (Matt 5:14; 10:16), riddles (Mark 7:15; 14:58), comparisons (Matt 13:33; Luke 15:3-7), examples (Luke 10:30-35; 12:16-21), or allegories (Mark 4:3-9; 12:1-12).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: not be at a loss for correctives of this kind. But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome: but as in the order of the narrative and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of the kind, permitting them to speak of no subject except these which follow: How such an one’s splendid and famous mansion fell down; How it is so entirely desolate that all things that were in”
- Job (Methodist/Wesleyan) “Adam Clarke on Job 10 (introduction): Observations on wisdom and folly, Ecc 10:1-3. Concerning right conduct towards rulers, Ecc 10:4. Merit depressed, and worthlessness exalted, Ecc 10:5-7. Of him who digs a pit and removes a landmark, Ecc 10:8, Ecc 10:9. The use of wisdom and experience, Ecc 10:10. Of the babbler and the fool, Ecc 10:11-15. The infant king, Ecc 10:16. The well-regulated court, Ecc 10:17. Of slothfulness, Ecc 10:18. Of feasting, Ecc 10:19. Speak not evil of the king, Ecc 10:20.”
- Job (Methodist/Wesleyan) “Adam Clarke on Job 25 (introduction): A new series of Solomon's proverbs. God's glory in mysteries. Observations concerning kings. Avoid contentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid familiarity. Amusements not grateful to a distressed mind. Do good to your enemies. The misery of dwelling with a scold. The necessity of moderation and self-government.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: introduced also the subject of the resurrection of all men; for in no other way can the world be judged. And that, “In that He hath raised Him from the dead,” relates to the body: for that was dead, that had fallen. Among the Greeks, as their notions of Creation, so likewise of the Judgment, are children’s fancies, ravings of drunken men. But let us, who know these things accurately, do something that is to the purpose: let us be made friends unto God. How long shall we be at enmity with Him? How long shall we entertain dislike towards Him? “God forb”