Symbol

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SYMBOL.—The prevalence of figurative language in the Bible is due partly to the antiquity and Oriental origin of the book and to the fact that its subject, religion, deals with the most difficult problems of life and the deepest emotions of the soul. The English word ‘type,’ as the equivalent of ‘symbol’ or ‘emblem,’ is sometimes confusing, as it has been used both for the fulfilment of the prototype and as that which points forward to the antitype. Like the proverb and parable, the symbol implies a connexion between two things of which one is concrete and physical, the other abstract and referring to intellectual, moral, and spiritual matters. The former, of course, is the symbol.
1. Symbols of similarity.—Here the connecting principle is one of recognized likeness between the material object and its counterpart. Thus ‘a watered garden’ is made the emblem of a satisfied soul (Jer_31:12). The similarity is that of supplied wants. In the same way the white garments of the priests and of the redeemed were emblematic of holiness (Exo_39:27-29, Rev_19:8). Marriage, as an Oriental relationship of purchased possession, was an emblem of Palestine in covenant with God, and of the Church as the bride of Christ. Thus also the Christian life was a race (Heb_12:1) and a warfare (Eph_6:11-17). An element of similarity entered into the dream-visions recorded in the Bible and into the symbolism of prophetic warnings (Isa_5:1-7, Jer_13:1-12, Eze_37:1-11). In the Epistles we meet with a rich variety of emblems created by the desire to interpret the Person and mission of Christ, and the relationship of the Christian believer to Him. The writers, being of Jewish origin and addressing communities which usually contained a number of Jewish Christians, naturally turned to the biographies, national history, and sacred institutions of the OT. Whatever was drawn from such a source would not only be familiar, but would seem to be part of an organic whole, and to possess a value of Divine preparation. Examples of these are the Second Adam, the Firstborn, the Chief Shepherd, the Chief Corner-stone. The journey to Canaan supplied Passover, manna, rock, redemption, better country, rest. From the Tabernacle and Temple were taken high priest, altar, sacrifice, veil, peace-offering, lamb, atonement.
2. Symbols of representative selection or Synecdoche.—The symbol is in this case the agent or implement, or some conspicuous accompaniment selected from a group of concrete particulars, so that the part represents the whole. Thus the insignia of office and authority are crown, sword, sceptre, seal, coin, robe, rod, staff. Various actions and relationships are symbolically indicated, such as the giving of the hand (compact), foot on the neck (conquest), bored ear (perpetual servitude), washing of the hands (innocence), bared or outstretched arm (energy), gnashing of teeth (disappointment and remorse), shaking the head (contempt and disapproval), averted face (angry repudiation), bread (hospitality), cross (suffering of Christ, and suffering for Him).
3. Memorial and mystical symbols.—These might belong to either of the above forms or be artificially selected, but the purpose was not so much to instruct and emphasize as to recall and perpetuate circumstances and feelings, or to suggest a meaning that must remain concealed. Such were the rainbow at the Flood, the stone Ebenezer, the symbolical names often given to children, as Moses, Ichabod, and the names in Jacob’s family, the Urim and Thummim, the white stone, and the number of the beast, etc. Of this class were the sculptured emblems of the early Christians in the catacombs of Rome, such as the palm, dove, anchor, ship, fish, Alpha and Omega. Water, bread and wine, as the material elements in Baptism and the Lord’s Supper, are the symbols of those Sacraments. The name ‘symbol’ is applied to the selection of generally accepted truths forming the Christian creed, or canon of belief. Certain characters in the Bible, such as Jonah, Mary Magdalene, Herod, Judas, have come to be identified with special types of character and conduct, and are said to be symbolical of those classes.
4. Dangers of symbolism.—(1) The act of transmitting spiritual and eternal truth through material and perishable media always involves limitation and loss. (2) The injudicious carrying out of symbolism into inferences not originally intended, leads into the opposite error of irrelevant addition. (3) The scrupulous avoidance of symbolism may itself become a symbol. (4) The external form which illuminates, emphasizes, and recalls is no guarantee of inward reality. The ceremony of purification is not purity. Sheep’s clothing may not be a robe of innocence or rent garments indicate distress of soul. The cry ‘Lord, Lord!’ is not always raised by true discipleship. Hence Christ’s message to the Samaritan woman concerning true worship, and His frequent protests against the ceremonial insincerities of the Pharisees. The condemnation of image-worship turned upon the total inadequacy of symbol to represent God. It might Indicate man’s thought of God, but it left untouched the constituent element of true religion, God’s thought of man. ‘Eyes have they, but they see not.’
G. M. Mackie.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


(from σύν and βάλλω, to throw together, i.e. by comparison), an abstract or compendium, a sign or representation of something moral, by the figures or-properties of natural things. Heice symbols are of various kinds, as hieroglyphics, types, enigmas, parables, fables, etc. (q.v. severally). See Lancaster, Dict. of Scripture Symbols; Bicheno, Symbolical Vocabulary, in his Signs of the Times; Faber, On the Prophecies; Jones [W.], Works, vol. 4; Wemyss, Clavis Symbolica; Mills, Sac. Symbology (Edinb. 1853); Fairbairn, Typol. of Script.; Brit. and For. Evan. Rev. 1843, p. 395. SEE SYMBOLISM.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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