Using Allegories and Non-Biblical Examples in Biblical Interpretation
Allegory and Non-Biblical Examples in Biblical Interpretation
The use of allegories and non-biblical examples in biblical interpretation is a complex and multifaceted topic. An allegory is defined as "a representation of one thing which is intended to excite the representation of another thing" [1]. In biblical interpretation, allegories are used to convey deeper meanings and spiritual truths beyond the literal text.
The apostle Paul uses allegory in Galatians 4:24, where he interprets the story of Isaac and Ishmael allegorically [2]. This approach is not unique to Paul, as other biblical authors also employ allegorical language. For example, Nathan's narrative in 2 Samuel 12:1-4 is an allegorical address to David [2]. The Psalms also contain allegorical descriptions, such as Psalm 80, which describes Israel as a vine brought out of Egypt.
The use of allegory in biblical interpretation is rooted in the biblical text itself. The New Testament writers often used parables, which are a form of allegory, to convey spiritual truths [3]. A parable is defined as "a comparison of earthly with heavenly things" [5]. Jesus' parables, such as the parable of the sower (Matthew 13:3-9), are classic examples of allegorical storytelling.
In interpreting biblical allegories, it is essential to understand the historical context and the central analogy being conveyed [7]. The Protestant academic tradition emphasizes the importance of locating the central analogy and understanding it within its historical and Gospel context [7]. This approach helps to avoid speculative allegorical interpretations that may not be intended by the original author.
The use of non-biblical examples in biblical interpretation is also a valid approach. The biblical text itself encourages believers to follow the example of Christ (1 Peter 2:21; John 13:15) and other biblical figures [4]. The early Church Fathers, such as John Chrysostom, used non-biblical examples to illustrate biblical teachings [8, 9]. For instance, Chrysostom's homilies on Matthew and John demonstrate how non-biblical examples can be used to expound biblical texts.
Different Christian traditions have varying approaches to using allegories and non-biblical examples in biblical interpretation. The Eastern Orthodox tradition, represented by John Chrysostom, tends to emphasize the importance of understanding the literal and historical context of the biblical text before exploring allegorical interpretations [8, 9]. In contrast, some Protestant traditions have been more cautious in their use of allegory, emphasizing the importance of literal interpretation [7].
The Presbyterian tradition, as represented by Jamieson, Fausset & Brown, also uses allegorical interpretation, but with caution. For example, in their commentary on 1 John 3:8, they note that "He that committeth sin is of the devil" is not meant to imply that the devil begets children, but rather that those who imitate the devil become his children by imitating him, not by proper birth [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”
- 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.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Parable — (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an eart”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- 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.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: Owing to his ignorance of Hebrew, Chrysostom was not properly equipped for the work of expounding the Old Testament. He treats the LXX. as though it were of final authority, save in a few instances where the variations of other Greek versions have occasioned discussion. Frequently he makes use of verbal suggestions of the Greek that have no warrant in the Hebrew text. Yet, where he is not thus misled, his comments on the Old Testament present the same characteristics as those on the New. The most marked peculiarity of Chrysostom as an exegete is his compar”