Recognizing When Allegories and Examples Need Revision or Discard
An allegory is a figure of speech where a representation of one thing is intended to evoke the representation of another, carrying a meaning beyond its literal interpretation [1]. Every parable can be considered an allegory, and biblical examples include Nathan's narrative to David in 2 Samuel 12:1-4, the vine allegory in Psalm 80, and the description of old age in Ecclesiastes 12:2-6 [2]. The Apostle Paul also uses an allegorical approach in Galatians 4:24, referring to the stories of Isaac and Ishmael [2].
However, not every illustrative passage in scripture is intended as a full allegory where every detail holds a theological counterpart. For instance, in Romans 7:2-3, Paul uses an illustration of a woman released from her husband's law by his death to make two specific points: that death can release a person from obligation to the law, and that freedom from one relationship allows for a new one. This passage is not an allegory in which every element of the story has a theological equivalent [7].
The need to revise or discard allegories and examples can arise when their original context or intended meaning is misunderstood or misapplied. For example, John Gill, in his commentary on Proverbs 29, discusses the phrase "he that being often reproved hardeneth his neck." He considers whether this refers to a person who frequently reproves others but does the same things themselves, or, more likely, a person who is often reproved by various authorities (parents, ministers, God's word and Spirit) yet remains obstinate [3]. Here, the interpretation of the "reproved man" is refined to better capture the biblical author's likely intent. Similarly, Gill's commentary on Psalm 39:11 clarifies that God's correction of man for iniquity is not about Adam's sin, but personal iniquity, and can involve either "rebukes of wrath" or "rebukes of love" [5].
In the history of biblical interpretation, there have been instances where translations or interpretations of texts, including allegorical ones, have been critiqued for accuracy. For example, in the preparation of an American edition of John Chrysostom's Homilies on Acts and Romans, efforts were made to improve the Oxford edition by making minor changes in phraseology to clarify the sense and replacing archaic words with more modern language [4]. One critique of a particular translator noted that he "thought more of sound than of sense," sometimes interpolating material or diluting the original meaning, suggesting a need for careful revision to ensure fidelity to the original author's thought [6]. This highlights the ongoing scholarly process of refining how biblical texts and their illustrative elements are understood and presented.
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.”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 29 (introduction): He that being often reported hardeneth his neck,.... Or "a man of reproofs" (d); either a man that takes upon him to be a censurer and reprover of others, and is often at that work, and yet does those things himself which he censures and reproves in others; and therefore must have an impudent face and a hard heart a seared conscience and a stiff neck; his neck must be an iron sinew and his brow brass: or rather a man that is often reproved by others by parents by ministers of the Gospel, by the Lord himself, by the admonitions of his word and Spirit and”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: iii Preface to the American Edition. ———————————— In the preparation of this volume of Chrysostom’s Homilies on Acts and Romans, the effort has been to improve the Oxford edition by some changes and corrections, and by the addition of critical and explanatory notes. The translation remains substantially unchanged. Frequent minor changes have, however, been made in phraseology, where it has seemed to me that the sense could thereby be made plainer. Archaic and obsolescent words or expressions have often been replaced by more idiomatic modern language.”
- Psalms (Baptist/Reformed) “John Gill on Psalms 39:11: When thou with rebukes dost correct man for iniquity,.... The psalmist illustrates his own case, before suggested, by the common case and condition of men, when God corrects them; which he has a right to do, as the Father of spirits, and which he does with rebukes; sometimes with rebukes of wrath, with furious rebukes, rebukes in flames of fire, as the men of the world; and sometimes with rebukes of love, the chastenings of a father, as his own dear children; and always for iniquity, whether one or another; and not the iniquity of Adam is here meant, but personal ini”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: oftener still amplifies, or rather dilutes: and interpolates matter which sometimes is demonstrably borrowed with little disguise from the Catena (see p. 113, note 1; 279, note 3; 280, note 2); or which, when it is his own, is little worth. In short, he has thought more of sound than of sense, and if he could make a passage run smoothly to the ear, has given himself little concern whether St. Chrysostom was likely to have so thought, or so expressed himself. The notes appended to our Translation will abundantly substantiate this censure. To have note”
- 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.”