Using Relatable Language and Imagery in Biblical Exposition

The Bible employs a range of literary devices, including parables, metaphors, and imagery, to convey complex theological concepts in relatable terms. A parable, derived from the Greek word "parabole," signifies a comparison or similitude, illustrating one subject by another ^[1]. This technique allows biblical authors to communicate abstract ideas through tangible, everyday examples.

In biblical exposition, the use of imagery is crucial for making the text accessible to a broad audience. For instance, the "pictures of silver" mentioned in Proverbs 25:11 are interpreted as well-crafted surfaces or cornices with carvings, highlighting the importance of artistic expression in conveying moral and spiritual truths ^[2]. Similarly, the term "teraphim" refers to images or idols, underscoring the role of visual representations in ancient cultures ^[3].

The biblical text frequently utilizes imagery to describe sin and righteousness. For example, Psalm 58:3 portrays all human beings as born sinners, while Proverbs 30:8 associates "vanity" with various sinful acts ^{[4, 5]}. In 1 John 3:8, sin is linked to the devil, with those committing sin being described as children of the devil through imitation, not birth ^[6]. The narrative of Genesis 3:13 illustrates the beguiling nature of sin, where the first pair's disobedience is characterized as a love of self and dishonor to God ^[7].

The use of imagery is not limited to descriptive passages; it is also integral to the biblical understanding of sin and redemption. Psalms 19:13 highlights the issue of deliberate sins committed with an insolent or arrogant attitude, framing rebellion as a significant sin ^[8]. In Romans 1:18, God's anger is depicted as a necessary response to sin, underscoring the gravity of human rebellion against God ^[9].

In the New Testament, 1 John 1:10 emphasizes the ongoing struggle with sin, even after regeneration and conversion, while 1 Corinthians 3:23 illustrates the believer's union with Christ, where everything is claimed by God through Christ ^{[10, 11]}.

The Reformed tradition, as represented by Calvin, stresses the importance of understanding the image of God in humanity. Calvin's commentary on Genesis highlights the complexities of defining this image, suggesting that it should be grounded in a firmer basis than subtle theological distinctions ^[12]. Calvin's work on the Pentateuch demonstrates his commitment to expounding Scripture in a way that is both faithful to the text and relevant to his contemporaries ^{[13, 14]}.

The use of parables by Jesus, as seen in Matthew 13:31-33, serves to emphasize the contrast between the insignificant beginnings of the Kingdom and its glorious consummation, exhorting disciples to patience ^[15]. Similarly, Ezekiel's prophetic visions, described as "things... showed me," are characterized as "visible words," illustrating the interplay between the visual and the verbal in biblical communication ^[16].

The biblical text's reliance on imagery and relatable language underscores its ability to engage diverse audiences across cultures and centuries. By employing a range of literary devices, the Bible conveys complex theological concepts in a manner that is both accessible and profound.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
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”
Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
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 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 1.7: But there is yet another reason why so firm an upholder of the truth and authenticity of the Bible should have been greatly interested in an exposition of the Pentateuch. Even before the days of Calvin these precious Books had been a favorite point for the unbeliever’s assaults. They had not, indeed, been so systematically impugned as in these latter times; but still their credit had even then been assailed with no inconsiderable subtlety, and particular points in them had been subjected to severe and unfavorable criticism. Calvin’s remarks are ”
Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
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”

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