Edward D. Andrews — EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 100 books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).

Allegorize: (Gr. allēgoreō) to express something as an allegory, to be taken figuratively and symbolically. It is often referred to as an extended metaphor. The persons and events are to be understood as representing other things and symbolically expressing a deeper, often spiritual or moral meaning, often found in narrative text. – Gal. 4:24.

Often, a New Testament writer would quote or cite an Old Testament Scripture. Many times, the New Testament writer would be using the Old Testament text contextually, according to the setting and intent of the Old Testament writer (observing the grammatical-historical sense). However, at times the New Testament writer would add to or apply the text differently than what was meant by the Old Testament writer (not observing the grammatical-historical sense). This is either a new or a progressive revelation of God, where he has inspired the New Testament writer to go beyond the intended meaning of the Old Testament writer and carry out what is known as Inspired Sensus Plenior Application (ISPA). In this latter case, the New Testament writer is using the Old Testament text to convey another meaning to another circumstance. This does not violate the principle that all texts have just one single meaning. The Old Testament text has one meaning, and the New Testament writer’s adaptation of that text is not a second meaning, but rather another meaning.

Allegorical Interpretation is an approach in which the characters and events are viewed as being beyond the plain literal sense of a text, to be understood as representing other things and symbolically expressing a deeper, often spiritual or moral meaning.

Certainly, one can see the danger of allegorical interpretation because the interpreter can align it with whatever he wants it to mean. If we could talk with many of the liberal Bible scholars today, they would say things like, “the Book of Genesis, including Adam and Eve, are allegorical.” In other words, Adam and Eve are fictional characters, not real persons. This is why reformers of the 16th century Reformation abandoned allegorical interpretation. However, it has hung on through the writings of some religious groups and Bible scholars. Did any of the New Testament writers use allegorical interpretation in their writings? Moreover, should we mimic them if they did use allegorical interpretation? Please see what Paul wrote to the Galatians below, one of the few places viewed as allegorical.

Galatians 4:24-26 Updated American Standard Version

²⁴which things are spoken allegorically, for these women are two covenants, one from Mount Sinai, bearing children into slavery, who is Hagar. ²⁵Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. ²⁶But the Jerusalem above is free, which is our mother.

The first part of verse 24 could be rendered differently. Such as, “these things are illustrations” or “these things are symbolic.” Thus, to make our point, we will say Paul is interpreting allegorically here. What is the difference between Philo [Jewish philosopher who used allegory] and Paul? Yes, Paul is an inspired Bible writer, who is penning his book under inspiration, and it is subjective. Subjective means that something is based on somebody’s opinions or feelings rather than by facts or evidence. Objective means that something is free of any bias or prejudice caused by personal feelings, based on facts rather than thoughts or opinions.

Allegorical interpretation is subjective, based on opinion. Paul’s opinion just so happens to be under the inspiration of God, as the Holy Spirit moved him along. In other words, it is God’s opinion. This is perfectly acceptable. Philo’s allegorical interpretation is subjective, too, meaning it is not based on any facts but rather based on his personal feelings and his opinion. This is not acceptable. Thus, we do not interpret Scripture allegorically. If the New Testament writer has done it for us, then we accept it as the Word of God. We also arrive at our understanding based on historical-grammatical interpretation, which is primarily objective. The New Testament writer did not need to use historical-grammatical hermeneutics because the Holy Spirit led him. We, on the other hand, are not led by the Holy Spirit in the same sense and the same way as inspired Bible writers.

Finally, if a New Testament writer uses allegory for an Old Testament people, object, institution, or event, this does not mean that the New Testament writer’s allegorical interpretation is to be carried back to the Old Testament, as though that was what the Old Testament writer meant to convey. That allegorical meaning would be different, belonging to the New Testament writer alone. Finally, we are not inspired, so we do not use allegorical interpretation unless it is what the New Testament writer penned.

4:24: There was a conflict between Isaac and Ishmael. And Paul points out that there is a conflict between grace and legalism. Mount Sinai is an appropriate symbol for the Old Testament covenant, as this was where Moses received the Law. Hagar represents the Mosaic Law Covenant. Hagar gave birth to children that were slaves and the Mosaic Law also produced slaves. Similarly, Sarah represents the Abrahamic Covenant. Sarah gave birth to a son who was free, and grace also produces free children.

4:25-26: Here the apostle Paul tells us that Sarah and Hagar represent two Jerusalems. Hagar represents Mount Sinai in Arabia and corresponds to the first-century Jerusalem. The Jewish people living in Jerusalem’s capital were enslaved to the Mosaic Law. But Sarah represents Jerusalem above, the heavenly part of God’s kingdom, where all believers will go (Heb. 12:18, 22). Therefore, it is only by grace, which is represented by Sarah, that the free children of grace receive eternal life. The children of grace are citizens of heaven (Phil. 3:20) have been freed from the Mosaic Law, works, slavery, and trying to no end with futile efforts to please God through works.

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