Using Scripture to Critique and Correct Misapplied Allegories
Using Scripture to Critique and Correct Misapplied Allegories
Allegory, a figure of speech representing one thing to excite the representation of another, has been a subject of debate among biblical interpreters [4]. The use of allegory in biblical interpretation can be seen in various traditions, but its application is not without controversy. To critique and correct misapplied allegories, one must turn to Scripture itself.
The Bible provides guidance on how to interpret and apply its teachings correctly. In Psalms 71:13, the psalmist writes, "Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me" [1]. This verse highlights the importance of distinguishing between right and wrong interpretations. The Treasury of Scripture Knowledge provides cross-references for Ephesians 4:2, which emphasizes the importance of humility and gentleness, traits necessary for correct interpretation [3].
One of the key issues with misapplied allegories is that they often lead to false or misleading conclusions. For instance, interpreting a passage in a way that ignores its historical or literal context can result in a misguided understanding. The Psalmist warns against those who "travel with iniquity" and "conceive mischief, and bring out falsehood" [2]. This warning is relevant to those who would misapply allegories, as it cautions against manipulating Scripture to support false or evil intentions.
one commentary tradition on Proverbs 30:8 notes that "vanity" refers to all sorts of sinful acts [5]. This understanding is crucial in evaluating allegorical interpretations, as it reminds interpreters to be mindful of the broader context of Scripture and its teachings on sin and righteousness. Similarly, the Protestant academic commentary on Romans 1:18 highlights Paul's teaching on universal sinfulness, emphasizing that both Gentiles and Jews are under sin's power and cannot find favor with God by their own actions [7].
Augustine's commentary on 1 John 3:8, as cited in Jamieson, Fausset & Brown, warns against interpreting sin as being "of the devil" in a literal or simplistic sense, instead emphasizing that those who imitate the devil become children of the devil by imitating him, not by proper birth [6]. This nuanced understanding is essential in critiquing allegories that oversimplify complex biblical teachings.
The Nonconformist/Puritan commentary on Psalms 141:5 highlights David's desire to be told of his faults, demonstrating a willingness to be corrected and to learn from others [8]. This attitude is essential for correcting misapplied allegories, as it requires humility and a willingness to be guided by Scripture.
Sources
- Psalms “Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me. -- Psalms 71:13”
- Psalms “Behold, he travails with iniquity. Yes, he has conceived mischief, and brought out falsehood. -- Psalms 7:14”
- Treasury of Scripture Knowledge “Ephesians 4:2 cross-references: Numbers 12:3, Psalms 45:4, Psalms 138:6, Proverbs 3:34, Proverbs 16:19, Isaiah 57:15, Isaiah 61:1, Zephaniah 2:3, Zechariah 9:9, Matthew 5:3, Matthew 11:29, Mark 9:19, Acts 20:19, Romans 15:1, 1 Corinthians 13:4, 1 Corinthians 13:7, Galatians 5:22, Galatians 6:2, Ephesians 1:4, Colossians 3:12, 1 Timothy 6:11, 2 Timothy 2:25, James 1:21, James 3:15, 1 Peter 3:15”
- 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”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 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”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 141:5: Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (Psa 141:5): let the righteous smite me; it shall be a kindness. The righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them a”