The Differences Between Typology and Allegory
In recent theological scholarship there is a move to combine typology and allegory under the heading of figural reading.[1] Many Theological Interpretation of Scripture (TIS) advocates view typology and allegory as lying on a continuum, or posit that both belong to the same family of reading strategies. Much of this is driven by the push for theological retrieval, with TIS proponents arguing that distinguishing typology and allegory in the early church writings is impossible. Further, they argue that the patristic writers rightly applied literal and spiritual senses because the biblical texts carry deeper meanings that point beyond itself.
In some quarters of past evangelical scholarship, typology and allegory were distinguished in a simplistic or reductionistic manner. When one says that typology involves history and thus is acceptable while allegory is non-historical and to be rejected, this is an overly simplified attempt of distinguishing them. Further, while some evangelical scholars have appealed to church history to categorize typology as the approach of the Antiochene school (a notable figure being John Chrysostom) and allegory as the method of the Alexandrian school (influenced by Origen) in the fourth century, but this has been shown to be misguided.[2] Nevertheless, careful Bible readers must distinguish typology and allegory in order to avoid confusion and interpretative mistakes. Another critically important distinction is to separate biblical typology and allegory from typological or allegorical interpretation. This article seeks to address both issues in what follows.
Typology Is Not Allegory
Allegory and typology have literary characteristics that differ in the Bible. Just as there are many figures of speech and nonliteral language—metaphors, hyperboles, synecdoche, and metonymy—so there are also parables, symbols, analogies, prophecies, allegories, and typologies in Scripture as well. At a most basic level, an allegory is “to mean something other than what one says.”[3] Allegory as a literary form is an extended metaphor or a trope that illustrates a story or conveys a truth by personifying abstract concepts.[4] In an allegory, meaning is extended in terms of parallels or analogies between two or more ideas. A common example of an allegory is John Bunyan’s The Pilgrim’s Progress. But allegory is also found in Scripture; examples include Ezekiel 17:1–10, Ecclesiastes 12:3–7, Psalm 80:8–15, John 10:1–16, Ephesians 6:1–11, and arguably Matthew 22:1–14. In each of these passages there are literary features of extended metaphors or figures that represent or symbolize certain truths or concepts. In sum, an allegory describes a larger narrative episode that has features laden with symbols.
On the other hand, typology in Scripture is a special and unique phenomenon of special revelation. Biblical types are particular Old Testament persons, events, actions, and institutions that God has providentially intended and invested to correspond to, foreshadow, and prefigure escalated and intensified New Testament realities (antitypes).[5] There are many examples of types, such as Adam, the flood, the exodus, Melchizedek, the sacrificial system, the temple, and so on. Allegory features an episode with many elements of metaphor and imagery to convey a truth or idea. However, typological patterns in Scripture are more discrete as real phenomena—persons and events—correspond and anticipate future fulfillment in similar, yet different persons and events—primarily Jesus Christ and the redemption he accomplishes. Typology generally involves a heavenly prototype or archetype which corresponds to an Old Testament copy or shadow (the type), which in turn points to and is fulfilled in the New Testament antitype.
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The Olympics as Utopian Theater
The Olympics are an example of what Augustine called the city of man. A city of man is self-serving and, ultimately, doomed to fall away. In our world, progressives claim to promote justice but make common cause with genocide in the name of intersectionality. Many conservatives are quick to take on a religious mantle when helpful but just as quick to drop it when no longer useful. Detached from the reality of the City of God, which aims to serve God and is therefore eternal, our imitations of righteousness are doomed to fail and to fall, often spectacularly. It’s all a show, one that doesn’t take the human condition seriously.
Even after the controversy of a bizarre opening ceremony, the Olympic Games showed why it is unparalleled in the sports world. Just think of the memes generated from this year’s games. In just a few weeks, we got the “super-chill” Turkish marksman, a Clark Kent of American men’s gymnastics, and the Australian break dancer.
Far more than the memes, of course, were stunning athletic performances. Sydney McLaughlin-Levrone broke her own world records, but never failed to give glory to God. Katie Ledecky became the most decorated U.S. female Olympian. As one writer described the swimmer, “She is beautifully human. Vulnerable. Not a machine, despite the power with which she moves through the water.” Simone Biles completed a personal redemption tour while also leading the women’s gymnastics team to gold. Also returning to gold was the young U.S. women’s soccer team, now in a new season after the retirement of the grandstanding Megan Rapinoe. And, of course, NBA rivals Lebron James and Steph Curry led Team USA in a come-from-behind win over Serbia before defeating France for the gold. Curry hit four straight three pointers in the last two and a half minutes to secure the win and his place as the greatest shooter anyone has ever seen.
This year’s debacle notwithstanding, the opening ceremonies are, typically, a highlight. The drama, spectacle, and pageantry are, in a sense, a glimmer of Eden, an attempt to portray what humanity can be. Vigor, commitment, health, and determination are on full display as the nations of the world offer their treasures.
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How to Read the Pastoral Epistles
As is displayed in Acts and his other letters, Paul’s love and compassion for others overflows in the Pastoral Epistles. He refers to Timothy as “my son” and as “my beloved child.” He calls Titus “my true child in a common faith.” But we especially see Paul’s heart for others at the end of his last letter, 2 Timothy. We hear his heartbreak over those who abandoned him. But we also see his love for other colleagues and friends, such as Timothy, Luke, and even Mark, with whom he has evidently been reconciled. The Pastoral Epistles make it clear that Paul’s deep love for Christ overflows in his love for others.
The three Pastoral Epistles are unique among Paul’s thirteen letters because they were written to Paul’s co-workers, Timothy and Titus, who were exercising pastoral oversight of churches. Both men were dealing with false teachers and other trials that made pastoral duties challenging. Although addressed to Timothy and Titus, the letters end with Paul’s benediction, “Grace be with you,” with “you” in the original Greek being plural. Thus, they are, in a sense, semi-public. Paul expected the letters to be read to the entire church. With this in mind, let’s look at four tips for reading the Pastoral Epistles.
1. Read the Pastoral Epistles with reference to the corporate body of Christ and your participation in it.
Many Christians today have lost a sense of the importance of the church. To them, the Christian life is more focused on their personal relationship with Christ than on being an active member of the body of Christ. Paul’s concern in the Pastoral Epistles is for the health and faithfulness of the church. It is the place where God’s people are nurtured and grow in faith. This is why Paul spends time detailing qualifications for godly leaders, including both elders (1 Tim. 3:1–7; Titus 1:5–16) and deacons (1 Tim. 3:8–13). It is also why Paul repeatedly exhorts Timothy to devote himself to the teaching and preaching ministry of the church. A healthy church requires God’s people to be fed the manna of the read and preached Word of God.
The Pastoral Epistles, although written to individuals, aim to build up Christ’s church and encourage active corporate life together. This includes worship together (1 Tim. 2; 4:13), working and serving together (2 Tim. 2:21; Titus 3:1), generosity to others in the church (1 Tim. 6:17–19), and serving one another faithfully. In the Pastoral Epistles, Paul presents the church as central to the Christian life, not an afterthought or add-on.
2. Recognize the danger of false teaching and the necessity of combatting it.
Paul takes up more time in the Pastoral Epistles combatting false teaching than any other subject. In 1 Timothy, he devotes three passages throughout the letter to false teachers. In fact, at the beginning of the letter, instead of the standard section of thanks that normally follows the opening greeting in Paul’s letters and which was customary in his day, he immediately addresses the false teachers at Ephesus (1 Tim. 1:3–11).
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The God of Marxism—Part 3
The entire worldview of the Marxist is inescapably materialistic… Marxist ideology teaches the exact opposite. It does believe that life consists in the things we have (or do not have). It has no kingdom of heaven. Everything is earth-bound and materialistic.
Karl Marx was a professed atheist, but I do not believe in atheists and neither should you. Whatever a man lives for, whatever a man is willing to die for, whatever a man is willing to kill for; that, I say, is his god. The god of Marx, Lenin, etc., was the act of revolution because that was the only thing that could bring about their imagined Utopia. A revolution in the Marxist mind is very much like Christ’s second coming to the Christian in terms of its function. However, the theology upon which it rests is contrary to scripture.
First of all, the entire worldview of the Marxist is inescapably materialistic. Jesus said, “Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). He also said, “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:30-33).
Marxist ideology teaches the exact opposite. It does believe that life consists in the things we have (or do not have). It has no kingdom of heaven. Everything is earth-bound and materialistic.
Further, the very concept of revolution is entirely unbiblical. Another word for revolution is rebellion and scripture condemns that with no uncertain terms, “Rebellion is as the sin of witchcraft” and “An evil man seeketh only rebellion” (1 Samuel 15:23, Proverbs 17:11).
Such scriptures may cause some Americans to squirm in the pew a bit (because we love and therefore tend to excuse our own little rebellion), but adopting rebellion as a way of life, or as a means of grace, yea even as a god, is what you call Marxism. We must reject this false god and also the pseudo-apostles which preach in its name. This, we shall explore in the next article.
Christian McShaffrey is a Minister in the Orthodox Presbyterian Church and is Pastor of Five Solas Church (OPC) in Reedsburg, Wis.
