Using Allegories and Examples Informed by Biblical Context Theologically

Allegory, as a figure of speech, involves representing one thing in order to evoke the representation of another, carrying both an immediate, literal sense and an ultimate, figurative meaning ^[1]. This literary device is found throughout the Bible, often serving to convey theological truths through narrative or descriptive imagery.

The Apostle Paul explicitly uses the term "allegory" in Galatians 4:24, where he refers to the history of Isaac and Ishmael to illustrate a theological point about freedom and slavery ^[2]. In this instance, the historical account itself becomes a vehicle for a deeper spiritual lesson. Beyond explicit labeling, many biblical narratives and poetic passages function allegorically. For example, the prophet Nathan's confrontation with David in 2 Samuel 12:1-4 employs an allegorical narrative to expose David's sin ^[2]. Similarly, Psalm 80 uses the allegory of a vine brought out of Egypt to represent Israel ^[2], and Ecclesiastes 12:2-6 offers an allegorical description of old age ^[2].

Parables are a specific form of allegory, characterized by their brevity and focus on a single, definite moral or theological point ^{[1, 2]}. Jesus frequently employed parables, such as those found in Matthew 13:31-33, to teach about the Kingdom of God. These parables often use "surprising, evocative imagery" to highlight the contrast between humble beginnings and glorious outcomes, encouraging patience among his disciples ^[13]. The growth of the Kingdom, though starting small like a mustard seed, is destined for significant expansion through the proclamation of the gospel ^[13].

Biblical examples and allegories are not always straightforward, and their interpretation requires careful attention to context. For instance, while some passages might appear allegorical, they may primarily serve as illustrations. Romans 7:2-3, which discusses the law concerning marriage, is not an allegory where every detail has a theological counterpart. Instead, Paul uses this illustration to make two specific points: that death can release a person from legal obligations, and that freedom from one relationship allows for a new one ^[12]. This distinction is crucial to avoid misinterpreting the text.

The use of examples in the Bible extends beyond allegories and parables to include direct models for conduct and warnings. Christ himself is presented as an example for believers (1 Peter 2:21; John 13:15) ^[5]. Pastors are 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]. These examples provide concrete illustrations of how theological principles should be lived out or how divine judgment operates.

Theological concepts are often illuminated through these biblical examples. For instance, the concept of "zeal" is exemplified by Christ (Psalm 69:9; John 2:17) and is shown to be a characteristic of saints (Psalm 119:139) ^[3]. It should be exhibited in spirit (Romans 12:11), in well-doing (Galatians 4:18; Titus 2:14), in desiring the salvation of others (Acts 26:29; Romans 10:1), and in contending for the faith (Jude 1:3) ^[3]. However, the Bible also provides examples of zeal that is wrongly directed (2 Samuel 21:2; Acts 22:3,4; Philippians 3:6) ^[3].

Similarly, the concept of "mercy" is enjoined upon believers, following the example of God (Luke 6:36) ^[6]. It should be shown with cheerfulness (Romans 12:8), to brethren (Zechariah 7:9), to those in distress (Luke 10:37), to the poor (Proverbs 14:31; Daniel 4:27), to backsliders (Luke 15:18-20; 2 Corinthians 2:6-8), and even to animals (Proverbs 12:10) ^[6]. The blessedness of showing mercy is also highlighted (Proverbs 14:21; Matthew 5:7) ^[6].

Even negative examples serve a theological purpose. The Bible frequently addresses the nature of sin through various examples and descriptions. Sin is described as "vanity" (Job 11:11; Isaiah 5:18) ^[7], and deliberate sins are characterized by an insolent or arrogant attitude, representing rebellion against God (Psalm 19:13, 32:1) ^[10]. The universal sinfulness of humanity is a foundational theological concept, with both Gentiles and Jews being equally under sin's power (Romans 1:18–3:20) ^[11]. God's anger is depicted not as an arbitrary emotional outburst, but as a necessary, holy response to sin ^[11].

The consequences of sin are also illustrated. The first sin, described in Genesis 3:13, involved Eve being "beguiled" by flattering lies, leading to a profound act of disobedience that demonstrated a love of self and dishonor to God ^[9]. The theological implication is that sin is not merely a minor transgression but a fundamental rejection of the Creator ^[9]. The idea that "he that committeth sin is of the devil" (1 John 3:8) contrasts with those who do righteousness, emphasizing that habitual sin aligns one with the devil, not through birth, but through imitation and corruption ^[8]. Augustine, in his Ten Homilies on the First Epistle of John, notes that "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" ^[8]. This highlights the volitional aspect of sin and its spiritual lineage.

The Bible also uses examples to illustrate how afflictions can be beneficial, serving theological ends. Afflictions can promote the glory of God (John 9:1-3; 11:3,4; 21:18,19), exhibit God's power and faithfulness (Psalm 34:19,20; 2 Corinthians 4:8-11), teach God's will (Psalm 119:71; Isaiah 26:9; Micah 6:9), and turn individuals back to God (Deuteronomy 4:30,31; Nehemiah 1:8,9; Psalm 78:34; Isaiah 10:20,21; Hosea 2:6,7) ^[4]. They can also prevent further departure from God (Job 34:31,32; Isaiah 10:20; Ezekiel 14:10,11), lead to prayer (Judges 4:3; Jeremiah 31:18; Lamentations 2:17-19; Hosea 5:14,15; Jonah 2:1), and bring conviction of sin (Job 36:8,9; Psalm 119:67; Luke 15:16-18) ^[4].

The use of allegories and examples in biblical texts often requires discernment, as some passages are more explicitly allegorical than others. For instance, Adam Clarke, in his commentary on Isaiah 60, describes the chapter's imagery as a "glorious prospect" of the Church of Jesus Christ, where both Jews and Gentiles unite under one Shepherd, using "consolatory and magnificent description" to depict the universal spread of godliness ^[14]. This demonstrates how prophetic visions can function allegorically to convey future theological realities. Similarly, in John 3:12, Jesus speaks of "earthly things" and "heavenly things," implying that understanding earthly illustrations is a prerequisite for grasping deeper spiritual truths ^[15]. The "earthly thing" of being "born of baptism," a custom for initiating proselytes, serves as an example to help Nicodemus understand the spiritual concept of new birth ^[15].

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.”
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: 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”
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: Mercy — After the example of God -- Lu 6:36. Enjoined -- 2Ki 6:21-23; Ho 12:6; Ro 12:20,21; Col 3:12. To be engraved on the heart -- Pr 3:3. Characteristic of saints -- Ps 37:26; Isa 57:1. Should be shown With cheerfulness. -- Ro 12:8. To our brethren. -- Zec 7:9. to those that are in distress. -- Lu 10:37. To the poor. -- Pr 14:31; Da 4:27. To backsliders. -- Lu 15:18-20; 2Co 2:6-8. To animals. -- Pr 12:10. Upholds the throne of kings -- Pr 20:28. Beneficial to those who exercise -- Pr 11:17. Blessedness of showing -- Pr 14:21; Mt 5:7. Hypocrites devoid of -- Mt 23:”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
Romans (Protestant academic) “Tyndale House on Romans 7:2: 7:2-3 These verses are not an allegory, in which every element of the story has a theological counterpart. Paul simply cites an illustration to make two basic points: Death can release a person from obligation to the law, and freedom from one relationship can allow a person to establish a new one. Paul applies the illustration in 7:4.”
Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
Isaiah (Methodist/Wesleyan) “Adam Clarke on Isaiah 60 (introduction): The glorious prospect displayed in this chapter seems to have elevated the prophet even above his usual majesty. The subject is the very flourishing condition of the Church of Jesus Christ at that period of the Gospel dispensation when both Jews and Gentiles shall become one fold under one Shepherd. The imagery employed is of the most consolatory and magnificent description. This blessed state of the world shall follow a time of gross darkness, Isa 60:1, Isa 60:2. The universal diffusion of vital godliness beautifully set forth by a great variety of ima”
John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”

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