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Literal Interpretation of Biblical Examples and Figurative Language

Biblical interpretation often involves distinguishing between literal language and figurative expressions, a distinction crucial for understanding the text's intended meaning. The Bible frequently employs figurative language to convey complex theological truths, describe God, or illustrate moral lessons [3, 12].

One common area where figurative language is used is in descriptions of God. The Old Testament, for instance, often uses anthropomorphic language, attributing human physical characteristics and emotions to God [3]. Passages that speak of God's "eyes," "arms," "hands," or "feet" are understood as metaphors describing God's activity and interaction with humanity, rather than literal physical attributes, since God is invisible and without a body [3]. Similarly, when the Bible states that God "fears" (Deuteronomy 32:27) or "changes his mind," these expressions are understood to describe how God's actions appear from a human perspective, rather than implying a change in God's immutable nature [3]. This approach acknowledges that human beings cannot fully comprehend God's mind (Isaiah 55:8), and thus God communicates in ways accessible to human understanding [3].

Figurative language also appears in descriptions of divine communication. In Numbers 12:8, God states that he speaks with Moses "mouth to mouth," "plainly and surely," and "not in dark speeches" or "parables or similitudes" [7]. This passage emphasizes the directness of God's communication with Moses, contrasting it with indirect forms of revelation such as visions or symbolic representations [7]. While Moses beheld "the similitude of the Lord," this is not interpreted as seeing God's actual face or essence, which is invisible (Exodus 33:20; Colossians 1:15; John 1:18), but rather as an unmistakable manifestation of His glorious presence [7]. The Jamieson, Fausset & Brown commentary clarifies that the latter clause, "the similitude of the Lord shall he behold," should be understood in conjunction with "not in dark speeches," meaning that Moses saw God not in a figure or parable, but plainly [7].

The use of "picture" in the Bible also illustrates the need for careful interpretation. In the Authorized Version, the term "picture" often refers to idolatrous representations, such as sculptured stones or engraved and colored images, as seen in Ezekiel 23:14 [1]. These were not "moveable pictures" in the modern sense, which were unknown to the Jews [1]. The "pictures of silver" mentioned in Proverbs 25:11 are likely referring to carved surfaces or cornices [1]. This demonstrates that the meaning of a word can be constrained by the historical and cultural context, requiring interpreters to understand the ancient usage rather than imposing modern definitions.

Biblical examples and narratives can also be understood on multiple levels, sometimes serving as types or foreshadowings. For instance, the sufferings of David in the Psalms are often seen as typifying Christ's suffering [10]. While David's confessions of sin are specific to him, the pains and penalties he endured can be applied to Christ, who bore suffering for humanity [10]. This typological interpretation allows for a deeper theological understanding without requiring a literal application of every detail to Christ.

John Calvin, a prominent Reformed theologian, frequently engaged with the interpretation of biblical texts, as evidenced by his extensive commentaries on Genesis and Isaiah [2, 4, 5, 6, 8, 9, 11]. His work demonstrates a careful approach to scripture, acknowledging both the literal meaning and the broader theological implications. Calvin's commentaries, often based on his extemporaneous lectures, reflect a scholarly engagement with the biblical text [9].

The distinction between literal and figurative language is not always straightforward, and interpreters must consider the genre, context, and authorial intent of each passage. For example, Jesus often used familiar objects and incidents from daily life to illustrate profound truths, as seen in his reference to "cup and platter" in Luke 11:39 [12]. Such parables and similitudes are clearly figurative, designed to convey a deeper spiritual meaning rather than a literal instruction about dishware [12]. Recognizing these literary devices is essential for avoiding misinterpretations and grasping the full richness of biblical communication.

Sources

  1. 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.”
  2. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 35.1: Table of Contents Commentary on Genesis 1-23 Translator's Preface Facsimile of the Title Page to the 1578 English Translation Epistle of Thomas Tymme The Author's Epistle Dedicatory The Argument Chapter 1 Genesis 1:1-31 Chapter 2 Genesis 2:1-25 Chapter 3 Genesis 3:1-24 Chapter 4 Genesis 4:1-26 Chapter 5 Genesis 5:1-32 Chapter 6 Genesis 6:1-22 Chapter 7 Genesis 7:1-24 Chapter 8 Genesis 8:1-22 Chapter 9 Genesis 9:1-29 Chapter 10 Genesis 10:1-32 Chapter 11 Genesis 11:1-32 Chapter 12 Genesis 12:1-20 Chapter 13 Genesis 13:1-20 Chapter ”
  3. 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.”
  4. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 60.1: Table of Contents Commentary on Isaiah 17-32 Translator's Preface Gallars' Preface to the Reader Gallars' Dedication to the First Edition Gallars' Preface to the Second Edition Chapter 17 Isaiah 17:1-14 Chapter 18 Isaiah 18:1-7 Chapter 19 Isaiah 19:1-25 Chapter 20 Isaiah 20:1-6 Chapter 21 Isaiah 21:1-17 Chapter 22 Isaiah 22:1-25 Chapter 23 Isaiah 23:1-18 Chapter 24 Isaiah 24:1-23 Chapter 25 Isaiah 25:1-12 Chapter 26 Isaiah 26:1-21 Chapter 27 Isaiah 27:1-13 Chapter 28 Isaiah 28:1-29 Chapter 29 Isaiah 29:1-24 Chapter 30 Isaiah 30:1-33 Chapter 3”
  5. 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. ”
  6. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 34.1: Table of Contents Commentary on Genesis 24-50 Chapter 24 Genesis 24:1-67 Chapter 25 Genesis 25:1-34 Chapter 26 Genesis 26:1-35 Chapter 27 Genesis 27:1-46 Chapter 28 Genesis 28:1-22 Chapter 29 Genesis 29:1-35 Chapter 30 Genesis 30:1-43 Chapter 31 Genesis 31:1-55 Chapter 32 Genesis 32:1-32 Chapter 33 Genesis 33:1-20 Chapter 34 Genesis 34:1-31 Chapter 35 Genesis 35:1-29 Chapter 36 Genesis 36:1-43 Chapter 37 Genesis 37:1-36 Chapter 38 Genesis 38:1-30 Chapter 39 Genesis 39:1-23 Chapter 40 Genesis 40:1-23 Chapter 41 Genesis 41:1-57 Cha”
  7. Numbers (Presbyterian) “Jamieson, Fausset & Brown on Numbers 12:8: with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The ”
  8. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.2: 64:7 66:24 Jeremiah 4:31 5:8 5:28 7:4 7:4 9:1 10:23 10:24 10:24 11:21 17:1 17:5 18:16 19:6 19:8 22:24 22:28 25:9 25:13 25:18 28:10 28:11 30:11 31:15 43:2 48:2 50:11 Lamentations 1:7 2:5 2:8 3:29 Ezekiel 15:3 16:26 20:11 20:24 20:25 26:2 26:14 37:1 43:15 43:15 47:11 Daniel 5:28 5:30 5:31 7:10 7:17 8:20 Hosea 1:7 6:4 8:14 9:6 13:3 Joel 1:13 2:13 2:23 2:28 Amos 1:3 3:6 4:1 4:1 5:10 5:19 8:11 Micah 1:3 1:11 2:11 7:9 7:16 Nahum 3:8 Habakkuk 2:1 2:1 2:1 2:2 3:2 3:2 3:13 Zechariah 9:14 13:4 14:3 Malachi 1:4 1:11 4:2 Matthew 2:14 3:12 3:12 3:12 3:12 ”
  9. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 1.3: in which these reports were prepared. The language was extemporaneous, and, had we not known his prodigious command of the Latin tongue, we might have wondered at the elegance with which he spoke on such occasions; but his slow and distinct utterance, as Scaliger assures us, was such as to enable an expert writer to take down the very words which Calvin used. Two or three scribes were usually employed, and a copy, drawn out by a comparison of their manuscripts, was submitted to the perusal of the Lecturer, who, after making any corrections whi”
  10. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 38:21: (Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. Next: Psalms Chapter 39”
  11. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
  12. Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 11:39: cup and platter--remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life. ravening--rapacity.”
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