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Using Metaphors and Examples to Illustrate the Gospel Biblically

The Hebrew term mashal and the Greek parabolē both denote a "placing beside" or comparison, encompassing a wide range of figurative speech in Scripture [1, 2]. In the Old Testament, this category includes proverbs (1 Samuel 10:12; 24:13), prophetic utterances (Numbers 23:7, 18), and enigmatic sayings (Psalm 78:2; Proverbs 1:6) [2]. The New Testament extends this usage to typical emblems (Hebrews 9:9; 11:19) and, most commonly, to comparisons of earthly with heavenly realities [2]. Jesus himself explained that he spoke in parables "because seeing they don't see, and hearing, they don't hear, neither do they understand" (Matthew 13:13) [8], indicating that figurative language both reveals and conceals truth depending on the hearer's spiritual receptivity.

Biblical Precedent for Figurative Proclamation

The prophets employed parables as a divinely sanctioned method: "I spoke through the prophets and multiplied their visions; I gave parables through the prophets" (Hosea 12:10) [9]. This pattern continued into the apostolic era, where the Gospel itself—the "good message" (euangelion)—was proclaimed as the central intelligence "that the Saviour had come into the world" (Matthew 4:23; Romans 10:15) [4]. Paul testified that he "fully preached the Good News of Christ" through signs, wonders, and the power of God's Spirit (Romans 15:19) [7], suggesting that the Gospel's proclamation naturally incorporated vivid demonstration and illustration.

The Function of Allegory and Extended Metaphor

Allegory represents "one thing which is intended to excite the representation of another thing," containing both an immediate or historic sense and an ultimate sense concerned with the things signified [5]. Paul explicitly employed allegory in Galatians 4:24, using the narrative of Isaac and Ishmael to illustrate spiritual realities [6]. Nathan's confrontation of David (2 Samuel 12:1–4) demonstrates the power of allegorical narrative to pierce conscience and reveal sin [6]. Psalm 80 presents Israel as a vine brought out of Egypt, while Ecclesiastes 12:2–6 offers an allegorical description of old age [6]. These examples establish that extended metaphorical speech serves not merely as rhetorical ornament but as a divinely chosen vehicle for conveying theological truth.

Parables and the Kingdom

Jesus' parables about the kingdom of heaven employ surprising, evocative imagery to emphasize either the inevitable growth of the kingdom through gospel proclamation or, more probably, the contrast between insignificant beginnings and glorious consummation [12]. The parable of the mustard seed (Matthew 13:31) illustrates this principle, using a common agricultural image to convey spiritual reality [14]. To understand a parable properly, one must locate the central analogy within its historical context and the Gospel text itself, avoiding speculative allegorical meanings in every element [13]. The parable of the sower (Matthew 13:3–9), for instance, addresses the varied responses to Jesus and his message within the Jewish nation, with interpretation provided in verses 18–23 [13].

The Example of Christ and the Apostles

Beyond parables, Scripture presents Christ himself as an example (1 Peter 2:21; John 13:15), and pastors are called to serve as examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [3]. The prophets stand as examples of suffering affliction (James 5:10), while the Jews serve as a warning example (Hebrews 4:11) [3]. This pattern of exemplification—using concrete instances to illustrate abstract principles—mirrors the parabolic method and reinforces the biblical warrant for illustrative teaching.

Theological Clarity Through Metaphor

When illustrating the Gospel, metaphors must serve theological precision rather than obscure it. The doctrine of universal sinfulness, for instance, can be illustrated through the observation that "all human beings are born sinners" (Psalm 58:3), though the godly fight against their sinful nature while the wicked indulge it [10]. The concept of spiritual parentage finds expression in the statement that one who imitates the devil "becomes a child of the devil by imitating him, not by proper birth," since "from the devil there is not generation, but corruption" [11]. Such metaphorical language clarifies rather than complicates doctrinal truth when grounded in scriptural categories and used with interpretive restraint.

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. 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).”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
  5. 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”
  6. 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.”
  7. Romans “in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; -- Romans 15:19”
  8. Matthew “Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand. -- Matthew 13:13”
  9. Hosea “Hosea 12:10 (BSB) — I spoke through the prophets and multiplied their visions; I gave parables through the prophets.”
  10. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  11. 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”
  12. 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).”
  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. Matthew (Baptist/Reformed) “John Gill on Matthew 13:31: Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world, The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreea”
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