Metaphor

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A metaphor is a literary device that equates a commonly known object with a more complex and abstract concept as a means to explain that concept. In its simplest form, a metaphorical statement follows the sentence structures "object is a concept" or "concept is an object" as in the title of the Pat Benatar song "Love is a Battlefield." This differs from simile in that a simile compares -- but does not equate -- an object to a concept using the sentence structures "object is like/as a concept" or "concept is like/as an object", as in the first line of the Robert Burns poem/song "Red, Red Rose" -- "O my Luve's like a red, red rose".

Authors often construct fiction and poetry around more complex metaphors that are not directly identified as metaphors. An example of this is the cast of anthropomorphized barnyard animals in George Orwell's Animal Farm. Problems can arise, though, when authors construct more realistic, complex metaphors. Some readers can be led to believe that events in metaphorical writings are not just real, but that they must also be believed to be real. One example of this is the "Parable of the Talents" in the bible. ("Talent" is an ancient Hebrew word meaning "huge honkin' chunk of gold or silver".) There are two versions -- Matthew 25:14-30 and Luke 19:12-28. Christian fundamentalists often favor the version in Matthew:

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16 Then he that had received the five talents went and traded with the same, and made them other five talents.
17 And likewise he that had received two, he also gained other two.
18 But he that had received one went and digged in the earth, and hid his lord's money.
19 After a long time the lord of those servants cometh, and reckoneth with them.
20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
28 Take therefore the talent from him, and give it unto him which hath ten talents.
29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
—Matthew 25:14-30 (KJV)

Since the first verse is a simile, the parable as a whole is a metaphor. It is not meant to teach the values of material or monetary wealth. If it were, it would say this directly, not illustrate it as a metaphor. Instead, Jesus was trying to illustrate to his disciples the need for them to expand their spiritual wealth by investing in the spiritual wealth of others, i.e. by evangelism. Yet many adherents to the prosperity gospel cite this parable as "proof" that Jesus was not only an ardent capitalist, but that prosperity and poverty are signs of how much God loves an individual.[1]

[edit] See also

[edit] Footnotes

  1. This particular version of the parable is also the impetus for the term "Matthew effect" which is applied to many sociological phenomena wherein more advantaged people prosper while less advantaged people suffer and lose out on the chance to advance.
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