Indeed, Luke 6.39 proceeds with "Can the blind lead the blind? shall they not both fall into the ditch?" Having established the image, the chapter develops the idea of the need to tutor the people in the new way of thinking about God that Jesus is promoting. Whether that passage can be interpreted as justification for an ecclesial apparatus or a declaration of the superiority of what will become Christian doctrine to Jewish doctrine is less relevant than the present point that figuration is employed to make a point.
Another example of allegory can be found in Rev. 5. It develops a narrative around images of fantastical beings and beasts, but it is one of two that has been described as presenting John the Divine's "inaugural view of heaven." In Rev. 5 John observes those in heaven more or less going about the Lord's business, preparing, as it turns out in the narrative, to make moral disposition of the universe inhabited by mankind. Also in Revelations 5, Jesus is figured as both lion and lamb. At Revelations 5:5 a lion appears "from the tribe of Judah, the Scion (Root, in King James), [who] has won the right to open the scroll and break its seven seals." One scholar cites linkage between this figure and the Jesus who at Acts 1:8-11 ascended bodily into heaven. Glorious as the lion is at Revelations 5:5, he becomes the lamb in Revelations 5:6. The Lamb is a surreal transfiguration, what with his seven horns and seven eyes. But the eyes are said to be the Spirits of God, which are interpreted as symbolic of divine omniscience. The double image of Jesus as Lamb and Lion has been described as the "juxtaposition of two quite different images of Jesus, one violent (lion) and one gentle (lamb)." The lamb holds his traditional status as the sacrifice but bears divine attributes, with the seven eyes and seven horns standing for divine omniscience and omnipotence, which links the lamb with both the lion and the Father.
Evolving knowledge...