|
 Is
the church (God’s people) the “body of Christ” (Eph.
1:23); or is it LIKE (in some respects) a “body,” and since
He is “head over” these people, therefore, LIKE the body of
Christ? Are we literally His hands, feet, etc. or are we figuratively
His body?? To ask such questions is to answer them in any sane
mind. Yet, many seem reluctant to apply common sense reasoning
to Bible figurative language.
The
most common and effective way to teach an unknown is to compare
it to something known. The common simile says this is like that.
“His remark was like a knife” — it cut, figuratively; or,
it had a point, or, it was mounted on a handle. The exact use is
left to the user, and is usually indicated in the context. When
the comparison is made to an event or happening this is called a
parable, or a fable (depending on the type of “story” told
as illustration) . In some figures of speech the “like” is
omitted (“tell that fox” Lu. 13:32) or is a deliberate
exaggeration (running “like lightening”); but all convey a
message limited by context and intent. Metaphorical language is
so common it is practically inseparable from communication. We
use it all the time, and I just finished using it. (“All”
the time? or just much of the time?)
One
need not know the names or the technical descriptions of figures
in order to properly use and interpret them. It doesn’t take a
genius to know we do not drink a container; or that Jesus,
holding bread in his hand as he spoke, did not mean “this is
(literally) my body” (1 Cor. 11:23-f). Bread and fruit of the
vine symbolize or represent the body and blood of Christ.
But symbolism, a form of figurative language, is also subject to the limitations
| |
placed
upon it by the author. We have no right to alter the elements of
symbolism established by the Lord and the Holy Spirit, or to
place significance upon circumstances or details which were
given no significance by divine authority.
Some
figures seem to invite unauthorized extension more than others.
The “kingdom” figure is much abused by repetition of the
Jewish materialistic concept. Some expect Christ to sit on the
literal chair of David, ruling over a “this world” realm.
His teaching concerning the nature of His kingdom (Mk. 12:34;
Lu. 17:20-21; Jn. 18:36-37) and the many references to its
present existence (Acts 2:30-33; Col. 1:13) seem to make no
impression. And the “child of God” figure is extended to
teach a right of fellowship for the unborn “child,” or that
once one is a “child” he forever remains in God’s family.
Because a literal child so remains, or a literal
king has a gold throne, many do not hesitate to assert these
things of the figures. Did King Herod have a bushy tail?
The
same illustrative material may be used in more than one figure
and with different meanings. We become a child of God by
“birth” (or adoption) but the “child” figure may also be
used to emphasize the necessity for displaying characteristics
of our heavenly Father (Jn. 8:38-47; Matt. 5:43-45). In every
case, the author determines the use of his figures, and we must
be content to make only the application authorized by context.
(continued, next page)
[Previous
Article] [Next
Article]
|
