Chapter 11: Simile and Metaphor

Similes and metaphors are figures of thought found in the Bible. A simile occurs when two different things are compared. In Isaiah 55:10-11, rain and snow and their effect upon the earth in bearing fruit and bringing a blessing to mankind is compared to the Word of God. This vivid simile leaves a beautiful and lasting impression that is not easily forgotten. The Bible sometimes groups several similes together likely because of Hebrew parallelism. There is little difficulty in interpreting biblical similes. The main thought being conveyed is only enhanced by the imagery. The Bible also uses figures of speech related to similes, but contains elements of metaphor or parable. In 2 Timothy 2:3 the Apostle Paul exhorts Timothy to endure hardship as a good soldier of Jesus Christ. The exact simile is not drawn but expanded upon. It is assumed that both Timothy and the reader will make application to their own lives. Such figures of speech contain elements of both simile and metaphor.

Metaphors are common to all languages. A simile makes a comparison with regard to what something is like while a metaphor turns a word from its literal use and meaning to a new use. In Genesis 49:9 we read that Judah is a lion’s whelp. This is clearly a metaphor. The metaphors of the Old Testament are largely drawn from the natural landscape of Israel, their manners and customs, and practices related to the worship and rituals of the Hebrews. This is also carried into the New Testament Scriptures such as is found in 1 Corinthians 5:7-8 where the Passover is used metaphorically until they make an allegory. Metaphors that are extended in this manner become allegories. Some metaphors may seem uncertain. In Psalm 45:1 the Hebrew literally reads, “My heart boils up with a goodly word” and is difficult to determine what the allusion is referring to. Nevertheless, the meaning is clear: the heart was overflowing with a pleasing theme, and the imagery is that of some liquid boiling or bubbling over. Even when the exact metaphorical object may be obscure, the meaning is not.

Chapter 10: Figures of Speech

There is not a language in the history of the world that has not employed the use of figures of speech. It is natural to the way we think to make comparisons and analogies. It should not surprise us that we find within the biblical text the frequent use of figurative language used convey, illustrate, and teach the truth of God. It has been suggested that there exists a divine harmony between the natural and spiritual world. Is it not reasonable to understand that He who created childbearing would draw upon His handiwork to explain the mystery of the new birth to Nicodemus? God, who orders all things according the counsel of His will, certainly took particular care in what has been made and is seen, to illustrate and excite our minds to such things as are not seen.

The primary sources for figurative language found in the Bible are the physical features of the land of Israel, the manners and customs of her people, and the worship of God by them. Nothing is dispensable. From mountains to valleys, animals and men, the text of Scripture makes use of all things seen to furnish the world with language in the explanation of that which is unseen. Because figurative language is readily recognizable, it is not necessary to lay strict rules for making a determination. An axiom of biblical interpretation is that words should be understood in their literal sense except when a literal interpretation results in contradiction or absurdity. The problem with this axiom is that it is highly subjective to the perception of the interpreter. In light of this, the same general principles in determining the grammatico-historical sense should be employed with the interpretation of figurative language. We should also begin with the understanding that God intends to communicate with us. And if done by metaphor, allegory, parables, and symbols, their use is not to obscure meaning but rather to illumine. It is possible to be careless in our interpretation of the Scriptures, but careful study and attention to the author’s context, scope, and plan will safeguard our understanding.

The figurative language of Holy Scripture can be divided into two camps: figures of words and figures of thought. Figures of words are confined to a single word. Figures of thought require several words or sentences. This chapter deals with figures of words.

Metaphors and metonymy are figures of words. Similes, allegories, and parables are figures of thought. An example of a metaphor can be found in Luke 13:32 where Jesus said, “..Go ye, and tell that fox…” A metonymy is a figure of speech whereby one entity is used to stand for an associated entity. A well-known example is “The pen is mightier than the sword” where writing is represented as military force. In Job 34:6 the KJV reads, “..my wound is incurable..” where the Hebrew gives arrow (chets) for what is translated wound. The word arrow is used to mean a wound caused by an arrow. In Luke 16:29 we see Moses and the prophets being used to stand for the writings which they authored. In Hosea 1:2 we read, “…the land hath committed great whoredom” where land is used in metonymy for the people living in the land. Metonymy may also be used to signify something. In Isaiah 22:22 “…the key of the house of David...” is used to signify control or authority over the house of David.

A synecdoche is classed with figures of words where a part stands for the whole, or an individual for a group. In Luke 2:1 we learn that Caesar Augustus sent out a decree to “tax all the world” where only the Roman Empire is meant. Personification and apostrophe are similar figures of words found frequently in Scripture. Jesus instructs us in Matthew 6:34 to “…take no thought for the morrow: for the morrow shall take thought for things of itself.” We can see in this example that “tomorrow” is being pictured as a living, thinking person. Personification is most frequently found in the poetic books of the Bible as might be expected. Apostrophe is similar, but differs in that the author directs speech to an imaginary or abstract idea. In 2 Samuel 28:33 we see King David in deep grief over the death of his son Absalom speaking to him in his lamentation.

Other forms of expression that ought to be recognized in Scripture are interrogatory forms, hyperbole, and irony. These all have their place in the Word of God being used to bring the force of truth upon the hearer and reader. Who is not deeply impressed by the words of the Apostle Paul in Romans 8:33-34 where interrogating questions are brought to the mind, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, and yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Hyperbole exaggerates an object or idea beyond reality. This ought not to be thought of in the negative. It is a style of speech used to engender strong emotion or leave an indelible impression. Consider John 21:25 where we read, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that event he world itself could not contain the books that should be written. Amen.” Finally, irony where a speaker or writer is saying the very opposite of what is being communicated, can leave a lasting impression. Elijah’s ironical mockery of the prophets of Baal in 1 Kings 18:27 certainly left an impression upon on all who heard.

The Subjunctive Mood argument of “Calvinism Strongholds” by Kerrigan Skelly examined

http://www.youtube.com/refutingcalvinism

The above link to Youtube is a video, and website, dedicated to trying to refute Calvinism. A friend of mine taken in by this man sent me the above link to learn 'the truth' about Calvinism. I love the truth. And it may be possible that the author of the video has valid and true points.

The video is 45 minutes long. To view a video like that and respond to all the points and arguments takes a very long time. What I have done is listened to the first 5 minutes, taking notes, and then researched some of his points. The author built his first arguments on the subjunctive mood of the Greek language from John 5.

I am not professionally trained in the Greek language, yet I know that what he shared was too brief and simplistic. Therefore, I researched the subjunctive mood. The following is my conclusions. It appears to me that Mr. Skelly is also not professionally trained in the Greek language, otherwise he would not have made the mistake he did in the uses of the subjunctive mood.

I also intially touch on the use of words.

The Subjunctive Mood argument of “Calvinism Strongholds” by Kerrigan Skelly examined

1. The first argument in the video Mr. Skelly highlights John 5:34 and zeros in on the Greek Sozo being in the subjunctive mood. The word means to keep safe, rescue from danger or destruction, et. It can be used in the sense of being saved from a disease that will cause death, meaning to heal, or in the sense we commonly understand to be salvation from sin/death/hell.

a. Ex. Mark 5:34 “And he said unter her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. This phrase is rendered sozo se sozo. The context is describing an action that has taken place, so the tense then is in the perfect, active, indicative. Perfect means it has happened, active shows that the daughter is the one the action applies to, and the indicative means a simple statement of fact. It has happened. It is obvious from the context of this passage that the word sozo is not referring to salvation in the sense of being born again, but of healing from a physical illness.

b. The point is this: Most words have a wide range of meaning. This is called the semantic range. It is the context of the passage that determines, or narrows, the meaning and is quite often clear.

c. Mr. Skelly’s argument is that the subjunctive mood of the word refutes the concept of predestination. His argument also rests on the verse being salvific in the biblical sense. That is, predestined unto eternal life. So, his suggestion is that the mood of the word refutes the historic Calvinistic doctrine of predestination.

d. Mr. Skelly correctly identifies the mood of the Greek word. He also correctly identifies to whom Jesus is referring to and why the Jews took issue with Jesus.

e. His argument against Calvinism is that because the mood is subjunctive means possibility, or potentiality, then the Calvinist understanding is wrong and God has not chosen men to salvation. The action being described may or may not occur, and Mr. Skelly’s argument is that if this is the case, that these Jews may or may not be saved, then their salvation is not determined or chosen by God.

f. Like me, Mr. Skelly may not be thoroughly trained in Greek. The use of a lexicon or dictionary, or the use of an interlinear is not enough to gain the meaning of the tense and meaning of the Greek language. To the untrained in the Greek language Mr. Skelly’s argument may appear valid. After a little research with regard to the use of the subjunctive mood in Greek, here is what I found:

i. There are various uses of the subjunctive mood in Greek. For example, there are Horatory Subjunctive, Deliberative Subjunctive, Subjuntive of Emphatic Negation, Subjunctive of Prohibition, Purpose Clause, Indefinite Relative Clause, Indefinite Temporal Clause, Third Class Conditional Sentences, et. Souce: ntgreek.org.

ii. It appears to me that the subjunctive use in John 5:34 is the Purpose Clause. As stated on the ntgreek.org site, “If the subjunctive mood is used in a ‘purpose’ (or in a ‘result’) clause, then the action should not be thought of a possible result, but should be viewed as the stated outcome that will happen (or has happened) as a result of another stated action. The use of the subjunctive is not to indicate that something “may” or “might” result from a given action, but it is stating the “purpose of” or “reason for” an action.

iii. The example given on the site is John 1:7 “The same came for a witness, to bear witness of the Light, that all men through him might believe.”The phrase “might believe” is in the subjunctive mood. The site points out, “Notice that this verse has two purpose clauses, emphasizing the ultimate reason for John’s coming as a testimony to Christ.

iv. Notice in our text of John 5:34 is also a purpose clause. “…But these things I say, that ye might be saved.” The purpose of Jesus’ saying the things he said, His testimony, the testimony of John concerning Him, and Jesus’ miracles, have a purpose. The Scriptures referenced by Mr. Skelly are written as a purpose clause.

v. The subjunctive mood used in a purpose clause “..actually functions more like a verb in the indicative mood rather than in the optative mood. It is not stating the possibility of an action, but instead telling the intention of the primary action.” Remember, the indicative mood is a simple statement of fact.

vi. While Mr. Kelly is correct in identifying the meaning of the subjunctive mood, he has failed to show the use of it in the passages he cites. I am not one to believe that Mr. Skelly is doing this maliciously, but rather out of a lack of knowledge of the Greek language.

vii. That John 5:34 is using the subjunctive in a purpose clause the argument that this verse is teaching that salvation is possible for all men does not stand. Jesus is not teaching here that it was possible that these Jews could be saved if they were willing. What Jesus is teaching is that the testimony of John, Jesus’ miracles, and His sayings are for the purpose of saving souls.

Chapter 10 Figurative Language

Figures of speech are common to both ancient and modern languages.

Chapter 9: The Historical Standpoint

Gaining knowledge of the geography, history, chronology, manners, and customs of the times of a biblical author is of first importance when interpreting Scripture. By gaining an understanding of these areas, the biblical interpreter will be able to apprehend the full weight of the author’s words within the historical context in which they were given. As must as possible, we must avoid interpreting Scripture in light of our present times and circumstances. Through an accurate knowledge of history, we must seek to transport ourselves back to the times of the biblical writer and seek to see and feel as he did.

Students of Scripture who have made a thorough study of the itinerant life of the Apostle Paul know the importance the knowledge of the physical and political features of the cities that he passed through. Great interest is brought to Paul’s life in knowing that the shores of Troas on which Paul and his companions arrived was the scene of the Trojan War. This is where the tomb of Achilles that ignited the passions of Alexander the Great to go out and conquer the known world was self-same place that by the preaching of the Apostle Paul armed with heavenly armor and the Gospel conquered the whole world. Considering the times and the geography together should also not be neglected. The often familiar passage of Revelation 3:15-17 in reference to the lukewarm Christians of Laodicea is brought into an interesting light knowing something of the two neighboring cities, Colosse and Hierapolis. Colosse was known for its cold springs of water rich in minerals that were piped by aqueducts to Laodicea. Hierapolis was known, and still is, for its hot springs. The cold waters of Colosse provided a refreshing source of water and many people came to the hot springs of Hierapolis to soothe their ailments. But the Christians in Laodicea were metaphorically described as “lukewarm” being of no benefit either to the one who was athirst spiritually or to the spiritually sick in need of relief.

Gaining an understanding of the historical viewpoint of Scripture can add tremendous understanding to the circumstances, times, and place of the writer. This has helped interpreters be certain about the dates of certain books of the Bible, clearer meaning to the words of Scripture, and the people to whom the biblical authors wrote. Historical considerations may also serve to add great weight to silence the criticisms of those who would cast doubt upon the writers.

Chapter 9: The Historical Standpoint

Gaining knowledge of the geography, history, chronology, manners, and customs of the times of a biblical author is of first importance when interpreting Scripture. By gaining an understanding of these areas, the biblical interpreter will be able to apprehend the full weight of the author’s words within the historical context in which they were given. As must as possible, we must avoid interpreting Scripture in light of our present times and circumstances. Through an accurate knowledge of history, we must seek to transport ourselves back to the times of the biblical writer and seek to see and feel as he did.
Students of Scripture who have made a thorough study of the itinerant life of the Apostle Paul know the importance the knowledge of the physical and political features of the cities that he passed through. Great interest is brought to Paul’s life in knowing that the shores of Troas on which Paul and his companions arrived was the scene of the Trojan War. This is where the tomb of Achilles that ignited the passions of Alexander the Great to go out and conquer the known world was self-same place that by the preaching of the Apostle Paul armed with heavenly armor and the Gospel conquered the whole world. Considering the times and the geography together should also not be neglected. The often familiar passage of Revelation 3:15-17 in reference to the lukewarm Christians of Laodicea is brought into an interesting light knowing something of the two neighboring cities, Colosse and Hierapolis. Colosse was known for its cold springs of water rich in minerals that were piped by aqueducts to Laodicea. Hierapolis was known, and still is, for its hot springs. The cold waters of Colosse provided a refreshing source of water and many people came to the hot springs of Hierapolis to soothe their ailments. But the Christians in Laodicea were metaphorically described as “lukewarm” being of no benefit either to the one who was athirst spiritually or to the spiritually sick in need of relief.

Chapter 8: Comparison of Parallel Passages

One of the most important principles in biblical interpretation is to allow Scripture to interpret Scripture. This principle puts the interpreter in the position of allowing the Divine Author of Scripture to speaking for Himself. One of the methods of using this principle is to compare parallel passages. When seeking parallel passages it is important to be able to discern between what is and is not a true parallel. Without such discernment it is possible to wrest the meaning of the Scripture and make it to say something that it does not teach.

There are few parallels, for example, that are expected to be found in the book of Proverbs. Rather, Proverbs is made up of several concise statements of truth and wisdom. While the book of Proverbs may be divided into general subjects, such as the treatment of the evil woman in chapter seven, there is little connection between the varied verses. However, a large portion of the biblical text posses clear parallels and by comparing such instances great light and understanding is brought to the text. In fact, the principle of parallel passages brings light upon certain words and statements of Scripture that would otherwise be very difficult to comprehend.

One foundational rule of seeking for parallels is to first compare them in the writings of the same author. Each writer can be distinguished by a style of his own and may in one writing expound more or less on a particular subject. Adding to this self-evident rule, some of the most valuable parallels are found by comparing passages of the same class, or category. Historical passages may be compared with other historical passages, those that are prophetic with other prophetic passages, and didactic with didactic. Those familiar with the New Testament will be able to see the soundness in this rule when considering the epistles of the Apostle Paul. Comparing the teaching of Paul’s letters first among themselves and then by class will shed great light upon the text.

When speaking of parallel passages it is common to take notice of parallels that are verbal and those that are called real. Verbal parallels are those where the same word occurs within the context of a similar subject matter. This type of parallel is useful in ascertaining the meaning of words. That which is sometimes called a real parallel consists of passages that share similar facts, subjects, sentiments, or doctrines. Such parallels may also be evaluated both historically and doctrinally. A good exegete will consider not just the verbal and real parallels, but take into account all parallels when interpreting the text.