Figurative Language in Scripture: Misunderstood and Misinterpreted Passages
Figurative language in Scripture often presents interpretive challenges, requiring careful attention to context and literary form to avoid misunderstanding. One common form of figurative language is the parable, which uses an analogy between an everyday aspect of life and a spiritual truth [10]. For instance, Jesus' parables, such as the sower, address responses to his message by drawing on familiar agricultural scenes [10]. Understanding parables involves identifying the central analogy within its historical and Gospel context, rather than seeking allegorical meanings in every detail [10].
Metaphorical expressions can also be misinterpreted when taken literally. For example, the phrase "pictures of silver" in Proverbs 25:11 likely refers to carved surfaces or cornices, not modern paintings, as moveable pictures were unknown to the Jews of that era [1]. Similarly, "pictures" in Ezekiel 23:14 refers to idolatrous representations, such as sculptured or engraved stones [1]. The term "vanity" in Proverbs 30:8 is used metaphorically to encompass various sinful acts [3].
Sometimes, the difficulty lies in the original Hebrew, as seen in Isaiah 28:13, where phrases like "one line at a time, a little here, and a little there" might be intentional nonsense designed to illustrate the spiritual blindness of the people, for whom God's clear revelation seemed unintelligible [8].
Figurative language also appears in descriptions of sin and its origins. When 1 John 3:8 states that "He that committeth sin is of the devil," Augustine clarifies that this does not imply a literal birth from the devil, but rather that one becomes a "child of the devil by imitating him" [4]. This contrasts with being "born of God" [4]. Similarly, the concept of "sin" itself can be understood in different ways; 1 John 1:10, stating "we have not sinned," refers to the commission of actual sins, even after conversion, while 1 John 1:8, "we have no sin," refers to the guilt from past sins and the corrupt nature that persists [7]. The Psalms also speak of all human beings being born sinners, with the wicked indulging this nature while the godly strive against it [2]. Deliberate sins are often characterized by an insolent or arrogant attitude, signifying rebellion [5].
Even seemingly straightforward terms can carry figurative weight. "To see" in Psalm 27:13 is interpreted as "to experience" [9]. The "wrath of God" in Romans 1:18 is not a spontaneous emotional outburst but a necessary, holy response to sin, often depicted in the Old Testament and predicted as a future outpouring [6]. These examples highlight the importance of discerning figurative language to grasp the intended meaning of biblical texts.
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.”
- 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”
- 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”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 28:13: 28:13 one line at a time, one line at a time, a little here, and a little there: The Hebrew here is difficult to understand. The words might be intentional nonsense to illustrate the point that the people were so spiritually blind that God’s clearest revelation was nonsense to them (see 6:9-10).”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 27:13: The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed. to see--is to experience (Psa 22:17).”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”