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Ensuring Metaphors and Examples Align with Biblical Narrative

Biblical metaphors and examples serve to illuminate spiritual truths by drawing comparisons with familiar earthly concepts or historical events [1, 2, 7]. The proper interpretation and application of these literary devices require careful attention to their original context and intended meaning.

A parable (Greek parabolē) is fundamentally a comparison or similitude, a "placing beside" one subject by another [1, 2]. In the New Testament, parables are often stories that express an analogy between a common aspect of life and a spiritual truth [7]. For instance, the parable of the sower (Matthew 13:3-9) addresses the varied responses to Jesus's message, using the analogy of different types of soil [7]. To understand a parable, it is crucial to identify its central analogy and interpret it within its historical and Gospel context, rather than seeking speculative allegorical meanings in every detail [7]. In the Old Testament, the Hebrew mashal (equivalent to parabolē) could refer to proverbs, prophetic utterances, or enigmatic sayings [2]. Ezekiel, for example, was appointed to put forth a "riddle" or parable to the house of Israel, which he immediately explained to them [8].

An allegory is a figure of speech where a representation of one thing is intended to evoke the representation of another, containing a meaning beyond the literal words [3]. It possesses a "twofold sense"—an immediate or historic meaning from the words themselves, and an ultimate meaning concerned with the things signified by those words [3]. While parables can be allegorical, interpreters caution against forcing allegorical meanings into every element of a parable if not intended by the author [7].

The Bible frequently employs metaphors to convey profound theological concepts. For example, the human body serves as a metaphor for the church, illustrating unity and diversity within the body of Christ (Romans 12:4-5; 1 Corinthians 12) [9]. Light and darkness are consistently used as metaphors for good and evil throughout Scripture (John 1:5; 3:19; 8:12; 12:35; Acts 26:18; Romans 13:12; 2 Corinthians 4:6; 6:14; Ephesians 5:8; 1 Thessalonians 5:5; 1 Peter 2:9; 1 John 1:5; 2:8-9) [13]. The concept of a "narrow covering" in Isaiah is a metaphor for a wretched condition, signifying that God's vengeance will pursue individuals from all sides, leaving no relief [11]. John Calvin notes that God uses such metaphors to accommodate human weakness, helping people grasp the dreadful nature of divine judgment [11].

Biblical examples provide models for conduct and warnings against error. Christ himself is presented as the perfect example (Hebrews 7:26), whose conformity is required in holiness, righteousness, purity, love, humility, meekness, obedience, self-denial, ministering to others, benevolence, forgiving injuries, overcoming the world, and being guileless (1 Peter 1:15-16; John 13:34; Philippians 2:5, 7; Matthew 11:29; John 15:10; Matthew 16:24; Matthew 20:28; Acts 20:35; Colossians 3:13; John 16:33; John 17:16; 1 Peter 2:21-22) [4]. Pastors are also called to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [5]. The experiences of the Jews serve as a warning (Hebrews 4:11), and the prophets are examples of enduring affliction (James 5:10) [5]. The "huge crowd of witnesses" in Hebrews 12:1 refers to the faithful followers of God from chapter 11, who bear witness to the blessings of a life of faith [10]. The imagery of a race in Greco-Roman literature is adopted as a metaphor for endurance in life, with sin being the "weight" that hinders a runner [10].

When interpreting these literary forms, it is important to speak "the things that are consistent with sound doctrine" (Titus 2:1) [6]. This involves avoiding "cunningly devised fables," such as Jewish fables concerning the Messiah's temporal kingdom or Gentile fables about their deities, which can distract from biblical truth (2 Peter 1:16) [12]. The use of metaphors and examples is intended to clarify, not obscure, the divine message.

Sources

  1. 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”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Parable — (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an eart”
  3. 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”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Example of Christ, The — Is perfect -- Heb 7:26. Conformity to, required in Holiness. -- 1Pe 1:15,16; Ro 1:6. Righteousness. -- 1Jo 2:6. Purity. -- 1Jo 3:3. Love. -- Joh 13:34; Eph 5:2; 1Jo 3:16. Humility. -- Lu 22:27; Php 2:5,7. Meekness. -- Mt 11:29. Obedience. -- Joh 15:10. Self-denial. -- Mt 16:24; Ro 15:3. Ministering to others. -- Mt 20:28; Joh 13:14,15. Benevolence. -- Ac 20:35; 2Co 8:7,9. Forgiving injuries. -- Col 3:13. Overcoming the world. -- Joh 16:33; 1Jo 5:4. Being not of the world. -- Joh 17:16. Being guileless. -- 1Pe 2:21-22. Suffering wrongfully. --”
  5. 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).”
  6. Titus “Titus 2:1 (BSB) — But as for you, speak the things that are consistent with sound doctrine.”
  7. Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
  8. Ezekiel (Nonconformist/Puritan) “Matthew Henry on Ezekiel 17:1: We must take all these verses together, that we may have the parable and the explanation of it at one view before us, because they will illustrate one another. 1. The prophet is appointed to put forth a riddle to the house of Israel (Eze 17:2), not to puzzle them, as Samson's riddle was put forth to the Philistines, not to hide the mind of God from them in obscurity, or to leave them in uncertainty about it, one advancing one conjecture and another another, as is usual in expounding riddles; no, he is immediately to tell them the meaning of it. Let him that speak”
  9. Romans (Protestant academic) “Tyndale House on Romans 12:4: 12:4-5 so it is with Christ’s body: The parallel between the human body and the church—the body of Christ—is also found in 1 Cor 12. This metaphor provides an effective picture of unity and diversity in the church (cp. Livy, History 2.32; Epictetus, Discourses 2.10.4–5).”
  10. Hebrews (Protestant academic) “Tyndale House on Hebrews 12:1: 12:1-17 The author challenges his hearers to endure in following Jesus, the supreme example of faithfulness, by imitating him in his suffering (12:1-4), by enduring under God’s discipline (12:5-13), and by living in peace with others (12:14-17). 12:1 huge crowd of witnesses: The host of faithful followers of God (ch 11) bear witness to the truth that God blesses the life of faith. • let us strip off every weight: In Greco-Roman literature, a race is a metaphor for the need for endurance in life. Just as extra weight hinders a runner, sin . . . trips us up. It ent”
  11. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.30: want all necessary comforts. He chose to express this by the metaphor of a “narrow covering,” that they may know that their condition will be in the highest degree wretched; because the vengeance of God will pursue them on all sides, both above and below, so that they shall have no abatement or mitigation, and shall find no relief. The Lord employs these metaphors, in order to accommodate himself to our weakness; because otherwise we cannot understand how dreadful is the judgment of God. Hence therefore we learn how dreadful are the terrors ”
  12. 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:16: For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Tit 1:14 which their traditionary and oral law, their Talmud, and other writings, mention; as concerning the temporal kingdom of the Messiah, the sumptuous feast, and carnal pleasures and entertainments, of that state, with many other things; some of which indeed are not very cunningly put together, but weak enough: or Gentile fables concerning the theogony and exploits of their deities; and which may be meant by fables and endless genealogies in Ti1 1:4, and especially re”
  13. Luke (Protestant academic) “Tyndale House on Luke 11:35: 11:35-36 Light and darkness are metaphors for good and evil (John 1:5; 3:19; 8:12; 12:35; Acts 26:18; Rom 13:12; 2 Cor 4:6; 6:14; Eph 5:8; 1 Thes 5:5; 1 Pet 2:9; 1 Jn 1:5; 2:8-9).”
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