Biblical Language and Imagery in Theological Conveyance
Biblical language frequently employs imagery and figurative speech to convey theological concepts, particularly when describing God or spiritual realities that transcend human understanding [6]. This approach is evident in various biblical texts, where concrete images are used to illustrate abstract truths.
For instance, the Old Testament often uses anthropomorphic language, attributing human physical characteristics and emotions to God, such as eyes, arms, hands, and feet [6]. These are understood as metaphors to describe God's activity rather than literal physical attributes, as God is invisible and without a body [6]. Similarly, when the Bible states that God "changes his mind," it expresses how God's actions appear to humans, not a literal alteration in divine purpose [6].
The concept of "image" itself carries significant theological weight. In the Authorized Version, "picture" can refer to idolatrous representations, often sculptured or engraved images [1]. The "teraphim" are also identified as images or idols [2]. However, the "image of God" in humanity is a profound theological concept. John Calvin, in his commentary on Genesis, discusses the image of God, noting that it was destroyed by the fall and is restored through spiritual regeneration [4]. He links this restoration to passages like Colossians 3:10 and Ephesians 4:23, where Paul speaks of being transformed into God's image, which Calvin interprets as consisting in righteousness and true holiness [4]. This image is not merely a philosophical subtlety but a foundational aspect of piety [3].
Figurative language also extends to the New Testament. For example, believers are described as "new-born babes" who desire "milk," which in this context refers to the simple, foundational truths of Christian doctrine, essential for spiritual growth [7]. The "word of God" is presented as the "imperishable seed" from which new birth springs, emphasizing its role as the means or medium of spiritual regeneration [8]. Augustine famously referred to sacraments as "visible words," a concept echoed by Calvin in his commentary on Ezekiel, where he notes that the word communicated to the prophet was "clothed with outward symbols" [5]. This highlights how spiritual truths are often conveyed through tangible or symbolic representations.
The use of imagery helps bridge the gap between divine realities and human comprehension, allowing for a deeper understanding of theological truths [6].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Picture — In two of the three passages in which "picture" is used in the Authorized Version it denotes idolatrous representations, either independent images or more usually stones "portrayed," i.e. sculptured in low relief, or engraved and colored. (Ezekiel 23:14) Layard, Nin. and Rob. ii. 306, 308. Moveable pictures, in the modern sense, were doubtless unknown to the Jews. The "pictures of silver" of (Proverbs 25:11) were probably well surfaces or cornices with carvings.”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Teraphim — images; idols”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 11:25: things . . . showed me--literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which AUGUSTINE terms "the visible word" [CALVIN]. Next: Ezekiel Chapter 12”
- 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.”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:2: new-born babes--altogether without "guile" (Pe1 2:1). As long as we are here we are "babes," in a specially tender relation to God (Isa 40:11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in Co1 3:2; Heb 5:12-13; but in contrast to "guile, hypocrisies," &c. (Pe1 2:1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:23: Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things. of . . . of . . . by--"The word of God" is not the material of the spiritual new birth, but its mean or medium. By means of the word the man receives the incorru”