An approach to interpretation that finds figurative meanings in the text beyond the plain sense presented by the grammatical and syntactical frame of the text. Paul used allegory in Gal 4, where he represented the story of Sarah and her offspring and those of Hagar as members of the two opposing covenants of law and grace. Paul, however, was careful to make sure that his readers understand that he was "reading between the lines," so to speak, because he clarifies, "this is allegorically speaking" (NASB, v24).
It is not illegitimate to use allegory in our preaching; if Paul did so may we. But we should also follow the example of Paul and use it extremely sparingly, and to clarify that we are doing so when we do. It used once, e.g., to find sermons on the parable of the Good Samaritan to suggest that the priest who passed by the wounded man represented the sacrificial system of the Old Testament that could not save the man, the Levite represented the laws that could neither offer any succour, etc. These equations are nothing more than the fanciful imagination of the preacher. Luther was right to point out that allegorical preaching is like a wax nose, warm it up slightly and you can shape it into anything you want it to be. As preachers we must always keep it close to heart that we have to give an account to our Lord of what we preach.
Historically, the allegorical method was preferred by the Christian preachers of Alexandria while the Antiochene school tended to be more historical and literal. While the allegorical use of Scriptures is nowadays in decline—a welcome thing—it remains popular especially in sermons on the OT temple and so-called "prophetic interpretations" of Israel's feasts under the guise of rediscovering the Jewish roots of the Christian faith.
Resources:
☰ J. Tate, "On the History of Allegorism," Classical Quarterly 28 (1934):105-114.
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