Biblical Authors' Cultural Adaptations in God's Word
Biblical authors frequently employ cultural adaptations and figurative language to communicate divine truths in ways understandable to human audiences [2, 3]. This approach acknowledges the limitations of human understanding when attempting to grasp God's infinite nature [2].
One prominent example of this adaptation is the use of anthropomorphism, where God is described with human physical characteristics or emotions [2, 3]. For instance, the Bible speaks of God's "eyes, arms, hands, and feet," even though God is invisible and does not possess a physical body [2]. Similarly, phrases like "the finger of God" are understood as anthropomorphic expressions, signifying God's will and action through language accessible to humans [3, 5]. Abraham Ibn Ezra, a rationalist Jewish commentator, explains that "the Torah employs human language so that those who hear its words will understand," and that God's actions are described in ways analogous to human kings [3].
Another form of adaptation is seen in descriptions of God's emotional states, such as God "fearing" or "changing his mind" [2]. Commentators note that such language does not imply a change in God's immutable nature but rather describes how God's actions appear from a human perspective [2, 8]. The change is not in God, but in the circumstances that regulate God's dealings with humanity [8].
The concept of language itself is also subject to divine intervention and adaptation. The confusion of languages at Babel, for example, is presented as a divine act to disperse humanity, with "lip" (language) being confounded [4, 6]. Conversely, a "pure language" is promised as a future blessing, indicating a restoration or refinement of human communication [6].
The Bible is considered the "Word of God" because its writers were divinely inspired to communicate God's will, making its declarations true and binding [1]. This divine communication, however, consistently takes into account the human capacity for understanding, employing metaphors and cultural references to convey profound spiritual realities [2, 3]. Different biblical writers also show preferences for specific words or names for God and Christ, further illustrating the diverse yet unified ways divine truth is conveyed [7].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Word of God — (Heb. 4:12, etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his "word," because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See [670]INSPIRATION; [671]BIBLE.) All saving knowledge is obtained from the word of God. In the case of ”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 32:36: 32:36 will change his mind about: When speaking of God, the Old Testament frequently uses figurative language (see study note on 8:2). Human beings cannot understand God’s mind (Isa 55:8), so God uses human language and gives himself human physical characteristics and feelings. Although the Bible frequently speaks of God’s eyes, arms, hands, and feet, he is invisible and has no body; these metaphors describe his activity. Similarly, when the Bible says that God fears (Deut 32:27) or changes his mind, it expresses how God’s actions appear to humans.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 31:18: TABLES OF STONE. I have already explained this. 91 See I.E. on Ex. 24:12. [WITH THE FINGER OF GOD.] Scripture’s statement with the finger of God is an anthropomorphism, 92 The Torah employs human language so that those who hear its words will understand. for the Lord’s will is accomplished by the word coming out of God’s mouth. God’s mouth is employed metaphorically. God is said to act like human kings. This is how For He commanded, and they were created (Ps. 118:27) is to be understood. 93 I.E. makes the same point in his comments on Gen. 1:3. God’s words app”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 11:7: confound their language--literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be bro”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Deuteronomy 9:10: FINGER. This has already been explained. 7 See I.E. on Ex. 31:18 (Vol. 2, p. 654), “Scripture’s statement, with the finger of God is an anthropomorphism.” The Torah employs such language so that those who hear its words will understand.”
- Zephaniah (Presbyterian) “Jamieson, Fausset & Brown on Zephaniah 3:9: For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19). turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, Sa1 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Gen 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach u”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: writer of the present urgency of St. Paul, and are relatively most common in St. Luke and Hebrews, but most so in the last. In proportion the numbers are: Hebrews, 278; St. Luke, 207; St. Paul, 100; all others, 153. That is, Hebrews uses them nearly three times as often as St. Paul. The names for God and for our Lord are used by the various writers with much difference, and with an evident preference in each of them for his own accustomed word. The proportionate numbers (which can take no note of periphrases) are as follows:— Hebrews. St. Luke. St. ”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 18:8: their evil--in antithesis to, "the evil that I thought to do." repent--God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land (Eze 18:21; Eze 33:11). God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unch”