In his allegorical reading of Genesis 2:5–6, early church theologian Augustine of Hippo advanced an interpretation that departs significantly from the plain, historical meaning of the passage. He proposed that the mention of “every plant of the field before it was in the earth” in verse 5, when placed immediately after the broader reference to “the generations of the heavens and of the earth” (v. 4), indicates that the “plants” should not be understood as literal vegetation, but rather as “invisible created things,” such as human souls.

Augustine reasoned that because the word “field” is often used figuratively in Scripture to represent the world (as in Matthew 13:38, “The field is the world”), it follows that the “plants of the field” symbolize the soul. In this view, the phrase “before it was in the earth” refers to the soul prior to sin—before its descent into earthly, fallen existence. He went on to allegorize the “water” of verse 6, which rises and waters the whole face of the ground, as the “writings of the prophets and apostles,” which nourish souls, causing them to flourish spiritually—“making souls become green.” Furthermore, Augustine suggested that the “face of the ground” could be rightly viewed as the Virgin Mary, “the mother of the Lord,” who, like the earth, was “watered by the Holy Spirit,” whom he connects with the Gospel metaphor of water (cf. John 7:38–39) (Oden, 2001, p. 49).

While Augustine’s allegorical approach reflects the spiritual and philosophical concerns of his time—particularly influenced by Neoplatonism and the Alexandrian tradition of biblical interpretation—it ultimately strays from the grammatical-historical method that conservative Bible scholars uphold as the proper way to interpret Scripture. Several serious issues arise when evaluating Augustine’s reading through a biblically faithful lens.

A Misreading of Genre and Context

Genesis 1 and 2 are written as historical narrative, not poetic or prophetic literature. The structure, language, and flow of these chapters indicate a chronological, literal account of creation. Genesis 2:5–6 explains the condition of the earth just before man’s creation and before cultivated vegetation had appeared due to the absence of rain and human labor. The text clearly speaks of natural processes: the land had no shrubs or crops, no rain had fallen, and there was no man to till the soil. Instead, “a mist went up from the earth and watered the whole face of the ground” (Genesis 2:6). This describes physical conditions, not metaphorical realities.

By allegorizing “plant,” “field,” and “water,” Augustine removes the passage from its historical setting and reassigns it to a spiritualized framework that lacks textual support. In doing so, he obscures the plain meaning of the passage and violates the principle that Scripture should first be interpreted according to its original context and authorial intent.

Failure to Let Scripture Interpret Scripture

A foundational principle in Biblical hermeneutics is that Scripture interprets Scripture. If a word or phrase is unclear, we look to how that word is used elsewhere in the Bible—especially in similar contexts. In Genesis, the word “plant” (Hebrew: śîaḥ) consistently refers to actual vegetation (e.g., Genesis 1:11–12). Likewise, the “mist” (’êd, אֵד) is best understood as literal water vapor or moisture, as Dr. Henry Morris explains, referring to Job 36:27 where similar hydrological language is used.

There is no scriptural support for equating “plants” with souls, “water” with the writings of the apostles, or “ground” with the Virgin Mary in this context. Such allegorical assignments are imposed upon the text rather than drawn from it.

Inserting Foreign Doctrines into the Text

Augustine’s final claim—that the “face of the ground” represents the Virgin Mary—is particularly problematic. Not only is there no textual indication of Mary or any Messianic reference in Genesis 2:5–6, but this interpretation reads New Testament theology back into an Old Testament creation narrative in a way that is unjustified. This method of reading the Old Testament typologically without warrant leads to theological confusion and undermines the authority of the original text.

While the Bible certainly contains types and foreshadows (such as Adam being a type of Christ in Romans 5:14), these are made explicit or supported by later revelation. In this case, Augustine’s interpretation of Mary as the “ground” and the Holy Spirit as the “mist” is imaginative but completely untethered from any biblical confirmation.

Theological Risks of Allegorism

Though Augustine’s intentions were likely devotional, his allegorical method opens the door to limitless interpretations, making the text say virtually anything the reader desires. This undermines the sufficiency and clarity of Scripture. The Protestant Reformers—especially Martin Luther and John Calvin—recognized the danger of such allegorism. Calvin wrote, “Let us know, then, that the true meaning of Scripture is the natural and obvious meaning” (George, 2022). Allegory can enrich understanding after the literal meaning is established, but it must never override or replace the clear sense of the text.

Final Thoughts

While Augustine’s theological depth and devotion are undeniable, his interpretation of Genesis 2:5–6 exemplifies the dangers of reading excessive allegory into Scripture. The allegorical method should always be subordinate to the literal, grammatical-historical interpretation. God’s Word is clear and authoritative; it does not require mystical interpretations to reveal its truth. The creation account, including the mist that watered the earth, should be understood as literal history—a foundational moment in the unfolding of God’s sovereign work.