Applying Historical and Cultural Context to Non-Biblical Allegories
Allegory is a figure of speech where a representation of one thing is intended to evoke the representation of another, carrying a meaning beyond the literal [1]. In biblical interpretation, understanding allegories and parables requires careful attention to their historical and cultural contexts to discern the intended meaning.
For instance, parables in the Gospels, such as those found in Matthew 13:3-9, are stories that typically draw an analogy between an everyday aspect of life and a spiritual truth [2]. To properly understand these, one must identify the central analogy and interpret it within its historical context and the specific Gospel narrative [2]. Speculative allegorical meanings for every element of a parable, beyond the author's intent, should be avoided [2].
The Apostle Paul, for example, uses illustrations that are not full allegories. In Romans 7:2-3, Paul cites the illustration of a woman bound to her husband by law until his death to make two specific points: death releases one from obligation to the law, and freedom from one relationship allows for a new one [3]. This is an illustration with a focused application, not an allegory where every detail holds a theological counterpart [3].
Historically, there has been a tension in biblical exegesis regarding the use of allegory. John Calvin, for example, rejected the allegories of Origen, viewing them as a subtle attempt by Satan to introduce ambiguity and uncertainty into the doctrine of Scripture [4]. Calvin argued that some interpreters might resort to an allegorical sense out of a perceived necessity, especially when they couldn't find a literal fulfillment of a biblical description [4].
Similarly, John Chrysostom, an influential Eastern Orthodox Father, is noted for avoiding the excesses of allegorizing tendencies prevalent in the Ante-Nicene period [8]. His approach to exegesis, associated with the Antiochian school, emphasized a more literal and historical understanding of the text, contrasting with the Alexandrian school's more allegorical methods [8].
The cultural context also helps in identifying what might be considered "fables" or non-biblical allegories that are to be refused. Adam Clarke, in his commentary on 1 Timothy 4:7, suggests that "profane and old wives' fables" could refer to the "ridiculous and profane fables" found in Jewish Talmudic writings or the legends of the Roman Catholic Church, such as those in the Aurea Legenda [5]. These are seen as human inventions rather than divinely inspired allegories.
When interpreting biblical texts that contain figurative language, such as the "garments" in Isaiah 59:6, commentators like Jamieson, Fausset & Brown connect them to other biblical narratives (like Adam and Eve's fig leaves versus God's coats of skins) and theological concepts (like righteousness by faith versus human philosophy) [7]. This demonstrates how understanding the broader biblical and theological context is crucial for interpreting figurative language. The historical context of the audience, such as the "heathen" mentioned in Luke 14:23, helps to understand the scope of the Gospel's invitation [6].
Sources
- 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”
- 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.”
- Romans (Protestant academic) “Tyndale House on Romans 7:2: 7:2-3 These verses are not an allegory, in which every element of the story has a theological counterpart. Paul simply cites an illustration to make two basic points: Death can release a person from obligation to the law, and freedom from one relationship can allow a person to establish a new one. Paul applies the illustration in 7:4.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.17: not have been placed opposite to Judea, towards the east. We must, however, entirely reject the allegories of Origin, and of others like him, which Satan, with the deepest subtlety, has endeavored to introduce into the Church, for the purpose of rendering the doctrine of Scripture ambiguous and destitute of all certainty and firmness. It may be, indeed, that some, impelled by a supposed necessity, have resorted to an allegorical sense, because they never found in the world such a place as is described by Moses: but we see that the”
- 1 Timothy (Methodist/Wesleyan) “Adam Clarke on 1 Timothy 4:7: But refuse profane and old wives' fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives' fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline's Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendo”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 14:23: highways and hedges--outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outer”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 59:6: not . . . garments--like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Isa 64:6; Rom 13:14; Gal 3:27; Phi 3:9). The artificial self-deceiving sophisms of human philosophy (Ti1 6:5; Ti2 2:16, Ti2 2:23).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”