Jesus Christ, in John 16:25, explicitly states that He has spoken in figurative language, promising a time when He will speak plainly about the Father. This figurative language is prevalent in chapters 14 through 16, where He discusses the Holy Spirit, warning that such language can be easily misunderstood. He identifies Himself as the Helper, the Parakletos, using this figurative speech to describe His return to the disciples in a spiritual form, distinct yet similar to His previous presence among them. Throughout the book of John, Jesus employs figurative illustrations, as seen in John 10 where He describes Himself as both the door and the shepherd, roles that seem contradictory if taken literally but convey deeper meaning when understood as figurative. Similarly, in John 3, His conversation with Nicodemus about being born again causes confusion when interpreted literally, highlighting the importance of recognizing figurative intent. Jesus also frequently refers to Himself in the third person with titles like Son of Man, a pattern that can make His statements appear to describe a separate entity. This is evident when He speaks of sending the Helper, yet identifies Himself as that Helper, showing that such language does not necessitate the introduction of another being but reflects His unique manner of expression. This pattern of figurative language and third-person reference extends to other scriptural contexts, such as in Exodus 23:20-22, where the Lord speaks of sending an Angel before Israel, bearing His name. This mirrors Jesus' descriptions of sending Himself as the Helper, suggesting a consistent use of language to describe divine roles and actions without implying separation or multiplicity in essence.

The descriptions of spirit beings in the Bible often employ language that suggests physicality and substance, raising questions about whether such expressions are literal or merely figures of speech. In various accounts, angels and God are depicted with human-like attributes and actions, such as having hands, eating, speaking, and walking, which challenge the notion of spirit as mere essence. For instance, when an angel is described as touching Daniel or when angels are shown eating with Abraham, the language implies tangible interaction, not just metaphorical representation. Similarly, the binding of the devil in Revelation with a chain and key, or the casting down of spirit beings in battle, uses vivid imagery that suggests substance rather than abstract nothingness. These depictions are not easily dismissed as similes or metaphors, as they consistently convey a sense of real, palpable presence across multiple passages. The resurrected Christ Himself invites His disciples to touch Him, asserting that a spirit does not have flesh and bones as He does, further emphasizing that such descriptions carry weight beyond mere figurative language. These scriptural portrayals collectively indicate that spirit, while invisible and governed by higher laws, possesses a form of substance that is as real as human physicality, urging a reconsideration of how such expressions are understood.

Figures of speech are prevalent in the Bible, especially in reference to God, and they are not difficult to discern during study. These figures do not negate the reality of God's form; rather, they imply that God indeed has a body. If hundreds of scriptures describe God with physical attributes and feelings, and if these are not meant literally, it raises the question of how any scripture can be trusted to mean what it says. A figure of speech must always have something real at its base, as there cannot be figures of speech for something that does not exist. Therefore, the use of such language in the Bible points to a tangible reality behind the descriptions of God.

Merism, a figure of speech often found in ancient literature and specifically in Scripture, is a rhetorical device where opposites represent an entirety. It refers to something by its polar extremes, encapsulating everything in between. For instance, the phrase "he moved heaven and earth" indicates looking everywhere, as does "we searched high and low." Another example, "I put up with that barking dog day and night," implies the dog barked all the time. In Scripture, merisms appear from the very beginning. Genesis 1:1 states, "In the beginning God created the heavens and the earth," using the extremes of heaven and earth to signify that God created everything. In Genesis 3:4-5, the serpent promises Eve knowledge of "good and evil," representing the full spectrum of knowledge from good to bad. Other examples include phrases like "the goodness and severity of God," "evening and morning," "from the least to the greatest," "my sitting down and my rising up," and "run to and fro," each indicating a complete range or entirety. In Revelation 1, Jesus Christ uses merisms to affirm His all-encompassing nature, declaring Himself as "the Alpha and the Omega," "the Beginning and the End," and "the First and the Last." These expressions confirm that He embodies everything across the spectrum of time and existence, assuring believers that they lack nothing in Him. This rhetorical device, prevalent throughout Scripture, underscores the comprehensive scope of God's creation and Christ's presence in every aspect of life.