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Using Analogies and Examples in Effective Biblical Communication

Biblical communication frequently employs analogies and examples to convey spiritual truths, a practice evident throughout both the Old and New Testaments. The term "parable" (Greek parabole) itself signifies a "placing beside" or a "comparison," illustrating one subject by another [1, 2]. This method of teaching is not limited to the New Testament parables of Jesus but has a broader application in scripture.

In the Old Testament, the Hebrew word mashal, equivalent to parabole, is used to denote various forms of illustrative speech. It can refer to a proverb, as seen in 1 Samuel 10:12 and 24:13, or 2 Chronicles 7:20 [2]. It also describes prophetic utterances, such as those found in Numbers 23:7, 18, and 24:3, or Ezekiel 20:49 [1, 2]. Furthermore, mashal can signify enigmatic maxims or expanded metaphors, as in Psalms 78:2 and Proverbs 1:6 [1, 2]. The prophet Hosea explicitly states, "I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes" (Hosea 12:10 ASV) [3]. This verse highlights God's intentional use of illustrative language through His prophets to instruct and guide His people [14]. John Gill interprets this as God speaking through apostles, prophets, and teachers in the Gospel dispensation, through whom doctrines of grace are more clearly dispensed [15]. Adam Clarke emphasizes that God used "every means, and employed every method, to instruct and save," including "similitudes, symbols, metaphors, allegories, etc., in order to fix your attention" [14].

In the New Testament, the use of parabole also has a wide application. It can refer to a proverb (Mark 7:17; Luke 4:23), a typical emblem (Hebrews 9:9; 11:19), or a similitude or allegory (Matthew 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7) [2]. Most commonly, however, in the New Testament, a parable refers to a comparison of earthly things with heavenly things [2]. Jesus frequently employed parables, which are described as stories that express an analogy between a common aspect of life and a spiritual truth [13]. For example, the parable of the sower (Matthew 13:3-9) addresses the varied responses to Jesus' message [13]. Understanding parables requires identifying the central analogy, interpreting it within its historical context, and considering the broader Gospel narrative, while avoiding speculative allegorical meanings not originally intended [13].

Beyond parables, the Bible uses various forms of examples. The life and conduct of Christ serve as a primary example for believers (1 Peter 2:21; John 13:15) [4]. This includes His sincerity (1 Peter 2:22) [6] and His liberality (2 Corinthians 8:9) [5]. Ministers are also called to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [4]. The experiences of historical figures and communities are presented as examples, both positive and negative. The Jews, for instance, are cited as a warning (Hebrews 4:11), and the prophets are presented as examples of enduring affliction (James 5:10) [4].

The concept of sin is frequently illustrated through examples and analogies. The sin of the first pair in Genesis 3:13 is described not merely as eating an apple, but as 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" [9]. This example highlights the profound nature of sin as rebellion [10]. The Bible also uses examples to distinguish between different aspects of sin. For instance, 1 John 1:10, "we have not sinned," refers to the commission of actual sins, even after conversion, while 1 John 1:8, "we have no sin," refers to the "present GUILT remaining... and to the SIN of our corrupt old nature still adhering to us" [12]. Augustine, as cited by Bengel, clarifies that "He that committeth sin is of the devil" (1 John 3:8) does not imply a literal birth from the devil, but rather that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [8]. This analogy emphasizes the volitional aspect of sin.

The Bible also uses examples to illustrate God's character and actions. God's anger, for instance, is not depicted as a "spontaneous emotional outburst, but the holy God’s necessary response to sin" [11]. Old Testament examples of God's anger (Exodus 32:10-12; Numbers 11:1; Jeremiah 21:3-7) predict a future outpouring of wrath on human sin [11]. Afflictions are presented as examples of how God works for the benefit of His people, promoting His glory (John 9:1-3; 11:3,4), exhibiting His power (Psalm 34:19,20), teaching His will (Psalm 119:71), and turning people to Him (Deuteronomy 4:30,31) [7].

The use of analogies and examples in biblical communication serves to make complex spiritual truths accessible and relatable. By drawing parallels between divine realities and everyday experiences, the biblical authors and speakers, including Jesus, aimed to engage their audiences and facilitate understanding. This method of communication underscores the belief that God's truth can be apprehended through familiar human contexts, even when the truth itself transcends human experience.

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. Hosea “Hosea 12:10 (ASV) — I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes.”
  4. 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).”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  7. 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”
  8. 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”
  9. 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.”
  10. 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).”
  11. 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”
  12. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  13. 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.”
  14. Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 12:10: I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb 1:1 (note): "God who”
  15. Hosea (Baptist/Reformed) “John Gill on Hosea 12:10: I have also spoken to the prophets,.... Or, "I will speak" (b); for this respects not the Lord's speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph 4:1”
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