Distinguishing Explicit Allegory in Scripture from Human Interpretation
Distinguishing Explicit Allegory in Scripture from Human Interpretation
The concept of allegory in Scripture is rooted in the biblical text itself, with the apostle Paul explicitly interpreting the story of Hagar and Sarah as an allegory in Galatians 4:24 [1, 2]. This passage serves as a foundation for understanding allegory in the Bible, where one narrative conveys a deeper meaning beyond its literal interpretation.
Allegory is defined as a representation of one thing intended to excite the representation of another, containing a twofold sense: the immediate or historic sense and the ultimate sense concerned with the things signified by the words [1]. The biblical authors employed allegory to convey complex spiritual truths. For instance, Nathan's narrative to David in 2 Samuel 12:1-4 is considered an allegorical narrative [2].
The challenge lies in distinguishing between allegories explicitly intended by the biblical authors and interpretations imposed by human readers. According to John Calvin, not all histories should be indiscriminately interpreted allegorically, as Origen's excessive allegorization corrupted the simplicity of Scripture [6]. Calvin's caution highlights the need for a balanced approach to allegorical interpretation.
The New Testament writers, guided by the Holy Spirit, provide examples of allegorical interpretation. Paul's allegorization of Hagar and Sarah in Galatians 4:24 is a prime example [4]. In contrast, some interpretations are considered "private interpretation," which John Gill defines as interpretations not derived from the Scripture itself but rather from individual perspectives [5].
Rabbinic tradition also acknowledges the importance of understanding allegory. Rashi, a medieval Jewish commentator, notes that Proverbs 1:6 instructs readers to understand allegories and figures, cautioning against neglecting the literal meaning while seeking deeper interpretations [3].
To distinguish between explicit allegory and human interpretation, one must consider the context and the intention of the biblical author. The text itself provides clues, such as Paul's explicit statement in Galatians 4:24. Additionally, understanding the historical and cultural background of the text can help readers discern the author's intended meaning.
The early Church Fathers, such as John Chrysostom, also grappled with interpreting Scripture, including allegorical passages. Chrysostom's homilies on John and Hebrews demonstrate the complexities of interpreting biblical texts [7].
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”
- 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.”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Proverbs 1:6: to understand an allegory and a figure That they should direct their attention to understand the verses through two methods: the allegory and the figure. They should understand what he compares to the figure, but they should not neglect the figure itself, for that, too, requires understanding. When he states, “To save you from a strange woman and a foreign one” (2:16), idolatry is meant; this is the allegory, and also the figure—for he expressed his allegory in terms of a woman—should be understood by it, [meaning that] you shall beware of a stra”
- Galatians (Baptist/Reformed) “John Gill on Galatians 4:23: Which things are an allegory,.... Or "are allegorized": so Sarah and Hagar were allegorized by Philo the Jew (p), before they were by the apostle. Sarah he makes to signify virtue, and Hagar the whole circle of arts and sciences, which are, or should be, an handmaid to virtue; but these things respecting Hagar and Sarah, the bondwoman and the free, and their several offspring, are much better allegorized by the apostle here. An allegory is a way of speaking in which one thing is expressed by another, and is a continued metaphor; and the apostle's meaning is, that t”
- 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:20: Knowing this first,.... Especially, and in the first place, this is to be known, observed, and considered; that no prophecy of the Scripture, that is contained in Scripture, be it what it will, is of any private interpretation: not that this is levelled against the right of private judgment of Scripture; or to be understood as if a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself, by virtue of the unction which teacheth all things; and who, as a spiritual man, judgeth all things; otherwise, wh”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.13: But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been viti”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: and an explanation offered on the ground that the work has more the character of a treatise than of a personal epistle; but this explains too much, since these personal pronouns, though relatively infrequent, are still very common in our epistle. The author was not disposed to bring forward the personality of either himself or his hearers. St. Paul, on the contrary, used these pronouns more than twice as often as our author, and indeed far more frequently than any other New Testament writer. The case of the third person of the pronoun is peculiar, s”