38. Biblical Figures of Speech

Biblical Figures of Speech

Chapter 37 A figure, as the word implies, is thought taking form, appealing to imagination under some rhetorical semblance or likeness. Its main purpose is to give the scope for fancy. Literal language is often too narrow and cramped to afford ideas proper room and range, and hence a resort to figures of speech in which thought expands and enlarges to the mind. Figures, instead of meaningless, mean more than literal terms, and are meant as an aid to fuller conception.

Rhetorical figures may be classed somewhat as follows:[1] [1] CompareStandard Dictionary.

1. Those depending on the kind of words employed—tropes; and on the number of words employed—repetition and ellipsis.

2. Those depending on the representative imagery employed: A change in the presentation of the represented object—in Nature—personification; in relations, vision; in degree, hyperbole. Also those making use of comparison and contrast. Some figures are forms of personification—as apostrophe—and irony, sarcasm, doubt and interrogation are forms of figure.

Biblical figures most common are the following ten:

A few examples from Scripture may serve to make the definitions above more clear:

1. Comparison (Psalms 84:10). Here a day in God’s Courts is compared with a thousand elsewhere; and the position of a doorkeeper in the House of God with an abode, even as owner, in the tents of the wicked.

2. Contrast (Proverbs 11:1). False balances, contrasted with just weights, and what is an abomination to the Lord with what is His delight

3. Simile (Psalms 103:11; Psalms 103:16). The greatness of His mercy and grace are likened to the heights of Heaven above earth, and the distance between East and West; and His fatherly pity to that of an earthly parent.

4. Metaphor (Ephesians 2:19-22; Ephesians 6:10-20; 1 Peter 2:6-7; Ephesians 1:13-14; Psalms 84:11). The Temple of Believers, The Panoply of God, Christ, the cornerstone, etc.

5. Parable (Matthew 13; Ecclesiastes 9:14-15; Isaiah 5). The Parables of the Kingdom; The Little City and the Poor Wise Man; The Vine and Wild Grapes.

6. Allegory (Judges 9:7-15; Psalms 80:8-16). Jotham’s allegory of the Trees that sought a King—the first allegory in Scripture. The Vine—the boar and the wild beast personating destructive forces.

7. Type (Romans 5:14). Adam, here first declared to be the type of the Coming “Second Man” and “Last Adam,” as the Head of the Race.

8. Apostrophe (Isaiah 51:9; Isaiah 54:1-5; 1 Corinthians 15:55). The arm of the Lord is here addressed as a person; Israel, as a wife; Death and the grave, as individual foes, having power to inflict sting and achieve victory.

9. Hyperbole (Matthew 16:26; Ephesians 3:20). “Gaining the whole world” is an exaggerated phrase for the largest worldly success. “Exceeding abundantly above all we ask or think” piles words on words and heaps superlatives together in a vain attempt to express what is inexpressible.

10. Metonymy (Galatians 6:17; Isaiah 59:1). The marks of the Lord Jesus stand for identity with Him in suffering; the Lord’s arm and ear, for His power to save and answer prayer.

11. Impersonation (Proverbs 7:12-27; Proverbs 23:31-32). Wisdom personified as a wise woman, and hostess, etc. Wine as a serpent, with insinuating motion, fascinating eye and venomous sting.

12. Riddle (Judges 14:12-14): Samson’s riddle of the Lion and bees. The Books of Proverbs and Ecclesiastes suggest many such riddles (Proverbs 30:18-19). The four “things too wonderful” for Agur, are riddles to be solved. Often prediction takes the form of a riddle, as when Elisha fore told that the Samaritan Lord should “see but not eat of” the supply that relieved famine; (2 Kings 7:19-20), or it was prophesied that Zedekiah should be carried captive to Babylon, but not see it (comp.Ezekiel 12:13. 2 Kings 25:7). The oldest allegory in Scripture is that of Jotham in Judges 9:7-15. There the trees are represented as seeking a King, and successively applying to the Olive, the Fig tree and the Vine, and, at last, to the Bramble. This which is one of the oldest is also one of the most beautiful of all the fables or apologues in the whole range of literature. It teaches incidentally contentment with one’s appointed sphere, and the privilege of being of service to God and man in the place where God has put us; and the vanity of the lust of mere promotion. Finally, the Bramble—or rather the Buckthorn or Ramnus, is appealed to—and the answer is very significant: “Come, and put your trust under my shadow!” as if it could afford shelter! and, the “fire coming out of the bramble” refers to its inflammable character being easily set in a blaze and rapidly burning. The application is only too obvious. The nobler Gideon and his worthy sons had declined the proffered Kingdom, but this base born and vile Abimelech had accepted it and would prove like an irritating thorn bush to his subjects and a fiery destroyer, his course ending like the burning thorn bush in the mutual ruin of himself and them (Judges 9:16-20 interpret the allegory).

Metaphor is often used in a very striking way, but must not be construed literally.

“This is My Body” (Matthew 26:26). Here “is” is the equivalent of “represents,” as in the parallel passage in Exodus 12:11, “It is the Lord’s Passover,” where plainly the slain Lamb could not be, but only represent, the Passover.

Perhaps the most majestic metaphor in any language is that of Revelation 20:11-15—The “Great White Throne.” Nothing more awfully sublime was ever written, even by inspired pens.

One example of Divine metaphor we expand upon to show its beauty and manifold pertinency. It is found in Ephesians 1:22-23; Ephesians 4:15-16, etc. Christ, the Head of the Body—the Church. This will bear indefinite amplification and application. In the human body all five senses are located in the head, and within a few inches of each other—sight, hearing, smell, taste and touch—the last nowhere else so keen as in the lips. Through the nostrils, breath finds its way to the lungs, and through the mouth food and drink to the stomach. From the head, as the great nerve center, the two systems, cerebro-spinal and sympathetic, proceed; here is the throne whence are issued all commands to the entire system. So, in the Headship of Christ over the body of believers: all spiritual sensation, supplies for spiritual sustentation, and direction to spiritual activities emanate from Him. “In all things He must have pre-eminence.” On Him is the whole dependence of the Body for reconciliation, union of the members with God and each other; vitality and energy; power to do or bear; sensibility to, or activity in, divine things. This Headship implies:

“How often would I have gathered thy children together as a hen gathereth her brood under her wings.” Bunyan counts this a singularly happy simile. The hen has four calls to her brood: A warning call, as when the hawk hovers near; a warning call, when the night comes with its chill; a feeding call, when she has a morsel for hunger; and a fostering call, when she would invite them to her cherishing care. Of comparisons and similes none surpass the following:

“They shall mount up with wings as Eagles” (Isaiah 40:31).

“They that wait on the Lord shall renew”—literally exchange—“strength”—exchanging exhaustion for replenishment.

Two contrary qualities are noticeable in this king of birds: great capacity for action, sustained effort; and equally remarkable capacity for repose.

It is obviously built for flight; its form, the most perfect known for sweeping rapidly through the air with maximum of speed and minimum of resistance; its bones, light, hollow, cylindrical, the peculiar structure that most combines lightness and strength; its feathers, made to move, each as a little wing to propel with the least effort. The Eagle is built for high altitudes, capable of respiration in the most elevated, attenuated atmosphere; and with an eye that can bear a cloudless sky and look the sun in the face. Thus built to live in the firmament, it belongs rather to heaven than earth.

It is also adapted to meet and master tempestuous winds, fly before them and outstrip them in speed; or, when needful, turn, confront, and fly against them. Not afraid of the storm, the Eagle can grapple with fierce tempests. On the other hand, it is as capable of long sustained repose. No other bird can stand so still, hold so fast, and rest so perfectly. Grasping the rough crag with its talons, it settles down, bending the legs; and by a curious arrangement of muscles and tendons, as the weight of the body rests on them, the talons fasten only the more securely upon the rock. The great bird sleeps with absolute confidence, for it cannot fall, as its hold cannot relax unless the body, rising, lifts its weight; perched on an inaccessible crag, it can remain motionless for an entire day, renewing strength, recuperating exhausted energy, resting to prepare for a new wrestle with the elements. No bird lives so alone. Eagles are solitary, do not move in flocks like inferior fowls, but live in separation, at most accompanied only by a mate; again reminding us of the solitary saint, seeking habitual aloneness with God.

Hence the Eagle’s flight is Jehovah’s illustration of the tireless and triumphant activity of those whose strength He renews, and suggests;

1. Length of pinions, the wings often, when outspread, measuring from seven to nine feet from tip to tip.

2. Strength of pinions; from the oldest times, the eagle being regarded as the emblem of strength and courage, like the lion among beasts.

3. Loftiness of flight, no bird soaring higher or more delighting in the uppermost realms, far above clouds.

4. Powerfulness of flight, facing violent winds and flying in the face of them, antagonism stimulating energy.

5. Tirelessness of exertion, maintaining continuous flight for many hours and actually resting on the wing.

6. Renewal of vitality. This last emphatic reference is to the reinvigoration following the molting of the plumes, suggesting the future upspringing of resurrection Saints after the exchange of the body of humiliation for the new plumage of glory. This imagery of the mounting up of eagles is continued throughout Scripture from the time of the Exodus, to the ascension of our Lord, the “Great Eagle” of Revelation 12:14.

If doctrine supplies structure for discourse and pillars to uphold the temple of truth, illustrations are as windows to flood it with light, and none are so perfect for their purpose as those God uses. We need to study Biblical similes and comparisons, illustrative narratives and figures of speech. So forcible are God’s illustrations that they often convince as arguments, and, like analogies, fit the truth at every point. Note Hebrews 9:15-17. In the Matter of a Last Will and Testament, there are eight necessary conditions:

This last condition may not be universal, but prevails in localities, the heirs appearing at court and electing to “take under the Will”—as it stands; or to “take under the Law,” that is to dispute the Will, and try to break it so as to get a larger share of the estate. The illustration is as perfect as it could well be.

God the Father wills an estate to heirs, the Lord Jesus Christ being the Mediator of the New Testament. There is an inheritance to be divided; and a body of qualified heirs. There is a judgment-death of the mediator necessary to make the estate available to the heirs. Heaven is the probate court approving the will and declaring its terms fulfilled; Christ, risen and ascended, is His Own Executor and Administrator and the Advocate of His people. There is also an actual division of the inheritance, now, in foretaste, while heirs are in minority; and hereafter in full possession when majority is reached. The only condition to be fulfilled is that the heirs shall elect to “take under the will,” and not dispute the provisions of Grace. This is the acceptance by faith of the offer of Salvation. Dr. H.C. Mabie tells of an actual occurrence in his congregation, where a lawyer arose, after a sermon on the subject, and expressed his desire then and there to “take under the will.”[1] [1] Methods in Soul Winning. As an example of figurative language, we cite “Bearing the Mark” (Galatians 6:17) or more literally: “the brand—stigmata—of my Master, Jesus Christ.” The word “Lord” means, in this connection, legal owner or possessor, “Stigmata” is the common word for the brand with which masters marked slaves, especially those who had run away or showed signs of so doing. Prof. Mahaffy says: “In the numerous records of manumissions found at Delphi and at other shrines in Greece, we have learned the legal process by which a slave gained his own liberty. He did not bring his master his earnings, and obtain his freedom with his receipt for the money; but went to the temple of the god, and there paid in his money to the priests; who then with this money bought the slave from his master on the part of the god, and he became for the rest of his life a slave of the god, which meant practically freedom, subject to certain periodical religious duties. If at any future time his master or his master’s heirs reclaimed him, he had the record of the transaction in the temple. But on one point these documents are silent. If he traveled, if he were far from home, and were seized as a runaway slave, what security could he have? I believe St. Paul gives us the solution. When liberated at the temple the priest, if he desired it, branded him with the “stigmata” of his new master, Apollo. Now St. Paul’s words acquired a new and striking application. He had been the slave of sin; but he had been purchased by Christ, and his new liberty consisted in his being the slave of Christ. Henceforth, he says, let no man attempt to reclaim me; I have been marked on my body with the brand of my new master, Jesus Christ. Probably he referred to the many scars he bore of his persecutions.”