Using Non-Biblical Examples and Allegories in Biblical Teaching
Biblical teaching often employs non-biblical examples and allegories to illustrate spiritual truths, though distinctions exist between various forms of figurative language. An allegory is a figure of speech where a representation of one thing is intended to excite the representation of another, containing both an immediate, historical sense and an ultimate, signified sense [2]. The Apostle Paul uses allegory in Galatians 4:24, referring to the histories of Isaac and Ishmael to make a broader point [3]. Nathan's address to David in 2 Samuel 12:1-4 is another example of an allegorical narrative [3]. The Old Testament also contains allegories, such as the vine allegory in Psalm 80 and the description of old age in Ecclesiastes 12:2-6 [3].
A parable is closely related to an allegory, with every parable being an allegory [3]. The Greek word parabole signifies "placing beside or together," indicating a comparison or similitude [1]. New Testament usage of "parable" is broad, encompassing short proverbs, prophetic utterances, enigmatic maxims, and expanded metaphors [1].
Fables, however, differ from parables. A fable is a narrative where irrational or inanimate beings are feigned to act and speak with human interests for moral instruction [4]. The key distinctions are that parables relate what is true to fact and teach higher spiritual truths, while fables do not necessarily relate facts and teach only earthly moralities [4]. The Bible contains only two examples of fables: Jotham's fable of the trees in Judges 9:8-15 and Jehoash's fable of the thistle and the cedar in 2 Kings 14:9 [4].
While these literary devices are used in Scripture, there is also a caution against "stories and endless genealogies" that lead to arguments rather than faith (1 Timothy 1:4) [5]. Ministers are called to teach sound doctrine, not "divers and strange doctrines" (Hebrews 13:9) or "another doctrine" (1 Timothy 6:3) [6, 7]. The focus of preaching, as exemplified by Paul, is Christ crucified, not worldly wisdom (1 Corinthians 2) [8].
Sources
- 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”
- 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.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Fable — A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.--Encyc. Brit. The fable differs from the parable in that-- + The parable always relates what actually takes place, and is true to fact, which the fable is not; and + The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [[510]Parable], we have but two examples in the Bible: + That of the tree”
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”