Avoiding Allegorical Interpretation in Biblical Exegesis
Allegorical interpretation, in its broadest sense, involves understanding a text as representing something beyond its literal meaning [1]. While all parables are allegories, and some biblical narratives contain allegorical elements, an over-reliance on allegorical interpretation can obscure the plain sense of Scripture [5]. The term "allegory" itself refers to a figure of speech where a representation of one thing is intended to evoke the representation of another, possessing both an immediate, historical sense and an ultimate, signified sense [1].
The Bible itself contains instances where allegorical understanding is explicitly used or implied. For example, Galatians 4:24 describes the history of Isaac and Ishmael allegorically [5]. Nathan's address to David in 2 Samuel 12:1-4 is an allegorical narrative, and Psalm 80's depiction of Israel as a vine brought out of Egypt is also allegorical [5]. Ecclesiastes 12:2-6 offers an allegorical description of old age [5]. However, these instances are distinct from a method of interpretation that seeks to find hidden, non-literal meanings in texts where the primary intent is historical or didactic.
The danger of excessive allegorical interpretation lies in its potential to lead to "useless speculations" rather than focusing on "God’s plan that is by faith," as warned in 1 Timothy 1:4 [3]. This concern is echoed in warnings against "philosophy and empty deceit, according to human tradition" that are not "according to Christ" (Colossians 2:8) [7]. Early Christian writers, such as Adam Clarke, cautioned against "profane and old wives' fables," specifically referencing the Talmudic writings and the legends of the Romish Church as examples of such speculative narratives [12].
The emphasis in biblical exegesis should generally be on the clear, direct meaning of the text, avoiding interpretations that might lead to a departure from sound doctrine. For instance, the prohibition against idolatry is clearly stated in Exodus 20:2-3 and Deuteronomy 5:7, forbidding the worship of images or other gods [4, 6]. Similarly, the command to "keep far from a false charge" and not to "kill the innocent and righteous" in Exodus 23:7 is a direct ethical instruction [2]. These are not typically understood allegorically but as straightforward commands.
Some commentators have warned against interpretations that stray from the literal or historical context. John Gill, commenting on Ecclesiastes 7:16, interprets "Be not righteous over much" not as a caution against genuine righteousness, but against a performative or censorious display of righteousness that judges others [8]. Similarly, Keil & Delitzsch understand the same passage as a warning against extremes, both in excessive righteousness and excessive wickedness, rather than an allegorical statement [10]. Jamieson, Fausset & Brown, in their commentary on Romans 3:4, emphasize that the phrase "God forbid" is an expression of abhorrence for a supposed consequence of doctrine, indicating a desire to maintain theological clarity and avoid misinterpretation [9].
The concern with avoiding allegorical excess is often linked to a broader hermeneutical principle that prioritizes the grammatical-historical method, which seeks to understand the text in its original historical, cultural, and linguistic context. This approach aims to discern the author's intended meaning rather than imposing external or speculative interpretations. For example, when Hosea 9:1 speaks of Israel acting as a "common harlot," Adam Clarke interprets this as a direct condemnation of their imitation of heathen practices and idolatry, rather than an abstract allegory [11].
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”
- Exodus ““Keep far from a false charge, and don’t kill the innocent and righteous: for I will not justify the wicked. -- Exodus 23:7”
- I Timothy “I Timothy 1:4 (LEB) — and not to pay attention to myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith.”
- Deuteronomy ““You shall not make an engraved image for yourself, any likeness of what is in heaven above, or what is in the earth beneath, or that is in the water under the earth. -- Deuteronomy 5:8”
- 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.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
- Colossians “Colossians 2:8 (LEB) — Beware lest ⌞anyone take you captive⌟ through philosophy and empty deceit, according to ⌞human tradition⌟, according to the elemental spirits of the world and not according to Christ,”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 7:16: Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even wor”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:4: God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE]. yea, let God be--held true, and every man a liar--that is, even though it should follow from this that every man is a liar. when thou art judged--so in Psa 51:4, according to the Septuagint; but ”
- Ecclesiastes (Lutheran) “Keil & Delitzsch on Ecclesiastes 7:15: The first of these counsels warns against extremes, on the side of good as well as on that of evil: "All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that fearet”
- Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 9:1: Rejoice not - Do not imitate the heathens, nor serve their idols. Do not prostitute thy soul and body in practicing their impurities. Hitherto thou hast acted as a common harlot, who goes even to the common threshing places; connects herself with the meanest, in order to get a hire even of the grain there threshed out.”
- 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”