BIBLE STUDY – DAY TWO (JANUARY 14, 2011)



BIBLE STUDY – DAY TWO (JANUARY 14, 2011)

ESCHATOLOGY

E. Methods of Prophetic Revelation

1. Revelation Through Types

a. Definition of a type

Donald K. Campbell provides us with the following definition of a “type” in its theological sense: “A type is an Old Testament institution, event, person, object, or ceremony which has reality and purpose in Biblical history, but which also by divine design foreshadows something yet to be revealed.”

“Types” in the Old Testament, by divine design, foreshadowed or pointed to some person or some event in the New Testament. We know we’re dealing with a type in the Old Testament when the New Testament (antitype) makes reference to it. Let’s interpret some types in the Old Testament in light of information we’re given in the New Testament.

b. Interpreting types

Romans 5:14 states that Adam was a type of Him who was to come—a type of our Lord Jesus Christ. How was Adam a type of Christ? The apostle Paul made the connection when he drew a parallel between Adam and Christ in chapter 15 of 1st Corinthians:

“The first Adam became a living being. The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. As we have borne the image of the man of dust, we shall also bear the image of the heavenly Man”

(1 Cor. 15:45-49).

The Passover Lamb of Exodus 12 is a type of our Lord Jesus Christ. The fact that the Passover lamb was without blemish, that none of its bones were broken, and that its blood averted death is a foreshadowing of Christ’s sacrifice. John the Baptist in the Gospel of John, chapter 1, verse 29, pointed to Christ and referred to Him as “the Lamb of God who takes away the sin of the world.” The fact that none of Christ’s bones were broken in His death, is confirmed in John 19:33. And finally, the apostle Paul referred to Christ in 1 Corinthians 5:7 as “Our Passover.”

Generally speaking each “type” that is found in the Old Testament has a corresponding “antitype” in the New Testament. In typology, the fulfillment of an antitype can only be understood in the light of the reality of the original type. There must be a divinely intended connection between the type and the antitype. For instance, the serpent made of bronze and elevated on a pole in Numbers 21:9 is a type of Christ crucified. Here’s the verse in the Old Testament establishing the “type”:

“So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived” (Num 21:9).

Here’s the verse in the New Testament establishing the antitype:

“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life” (John 3:14-15).

2. Revelation Through Symbols

a. Definition of a symbol

Paul Lee Tan describes a symbol as “a representative and graphic delineation of an actual event, truth, or object. The thing that is depicted is not the real thing but conveys a representative meaning.” Symbols can be divided into six kinds of symbols that are prophetic in character; (1) persons, (2) institutions, (3) offices, (4) events, (5) actions, and (6) things.

Symbolic words describe objects and things seen by the prophets in their visions. Objects, such as we’ll see in the Book of Revelation like stars, horns, lampstands, beasts, horses and riders, appear as symbols in many prophetic visions. The book of Revelation, as an example, is a symbolic book, but that does not mean the symbols do not depict literal events.

b. Interpreting symbols

Before we begin our discussion on interpreting symbols, I believe it necessary to include at this point to quote from an exegetical commentary on Revelation by Grant R. Osborne:

Thus in interpreting the symbols of the book, we first need the “hermeneutics of humility” to realize we “see things imperfectly as in a poor mirror” (1 Cor. 13:8 NLT). We are to center on the purpose of the text and note the theological thrust, leaving what will actually happen with God. Moreover, we no longer need to guess what modern events may be prophesied, for every symbol was understandable to the first-century reader. Therefore, we seek the “language of equivalents” and use background knowledge from the first century to unlock the tensive symbols and to see what the original readers would have understood when they read them . . . The sources for interpreting them come from the OT, Intertestamental literature, and the Greco-Roman world – in other words, in the common world of the original readers in the province of Asia.

For the purposes of our study, we will let Scripture interpret Scripture, but bearing in mind that every symbol was understandable to the first-century reader. Using Scripture to interpret Scripture, we’ll begin then by stating that we can interpret a symbol using either the immediate context in which it is found or find the meaning of a symbol in a remote context, that is, in some other part of Scripture.

(1) The immediate context

The best possible material for the interpretation of symbols is the immediate context in which symbols are found. Under the guidance of contextual studies, the guesswork is taken out of many Bible symbols. In the book of Daniel, some symbols are explained in the immediate context, that is, explained in the very same chapter.

For example, in the book of Daniel, chapter 8, we read about warfare between a ram and a goat. Well, there was no real struggle between a ram and a goat. The ram and the goat are symbols, which in the same chapter are interpreted for us. We are told in verses 20 and 21 that the ram represents the Medo-Persian kingdom, while the goat represents the Grecian kingdom.

Let’s take a look at a symbol in the book of Revelation that is also explained in its immediate context. In Revelation 1:12, the symbol “seven golden lampstands” is explained in the same chapter, In verse 20, we are told that the seven golden lampstands represent seven churches.

Let’s look at another symbol in the book of Revelation, but this time, one that will be interpreted in a remote context.

(2) The remote context

In Revelation 1:16, we see a symbol that is interpreted, not in its immediate context (the same chapter), but in a remote context, that is, this particular symbol is interpreted in a book of the Bible other than in the one in which it is used.

In Revelation 1:16, a sharp two-edged sword is seen coming out of the Lord’s mouth. In Revelation 19:15, a sharp sword also comes out of His mouth. The sword coming out of the Lord’s mouth is obviously a symbol. So after checking the same chapter for an interpretation of that symbol in the immediate context and not finding any, we can assume that the symbol of this sword is interpreted in a remote context.

This symbol of a sharp two-edged sword is interpreted in a remote context. The remote context where the same symbol is used can be determined by consulting a biblical concordance. A concordance, like “Strong’s Exhaustive Concordance of the Bible” (which is keyed to the KJV) will indicate other verses in the Bible where the word “sword” is used. Consulting other uses of the word “sword” may shed some light on the meaning of the symbol, as is the case here. The symbol of the sword can be interpreted as “the Word of God,” in light of Hebrews 4:12 (“the word of God is sharper than any two-edged sword”), and Ephesians 6:17 (“the sword of the Spirit, which is the word of God”).

In Revelation 1:16, there is another expression that bears some symbolism. We are told that Christ had seven stars “in His right hand.” Being in the right hand or at the right hand signifies a position of power, prestige, prominence, privilege, authority or favor. For example, we are told that “Christ is sitting at the “right hand” of God” (Col. 3:1). Another example of the use of the expression “right hand” is in the sheep-goat judgment of Matthew 25, where the sheep, or the saved ones are directed to the “right hand” (Matt. 25:33), while the goats, the lost ones, are directed to the left hand. This type of symbolism is best understood with experience in the Word.

Important – While the Bible does use many symbols, it is consistent in its usage of symbols. A specific symbol will mean the same thing throughout the Old and New Testaments in the vast majority (though not all) of cases. Therefore, when Job 38:7 refers to the morning stars that sang together and the sons of God that shouted for joy at the creation of the earth, the symbolic reference is to angels. The stars are angels in Job 38:7, just as the stars are angels in Revelation 12:4.

There are more commentaries written on the book of Revelation than any other book in the Bible. One way I judge whether a commentary on the book of Revelation is worth reading or not is based on how they interpret certain verses. For example, how they interpret Revelation 12:14 –

“But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent.”

If the commentator interprets the “two wings of a great eagle” as an American plane that airlifts a remnant of Israel and transports it to a safe place, then I close the book and put it hurriedly back on the store shelf. If the commentator has that interpretation of the “wings of an eagle,” then he is, in effect, telling me that in Exodus 19:4, where the Lord says, “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself,” that Israel was airlifted out of Egypt and flown to Palestine. (Please, consistency is a basic rule of the interpretation of symbols!)

(3) Symbols in the Book of Revelation

When symbols are encountered in the book of Revelation, the following list of about 40 symbols and their interpretation provided by Dr. John F. Walvoord in his commentary entitled, “The Revelation of Jesus Christ,” will prove helpful:

The seven stars (1:16) represent seven angels (1:20).

The seven lampstands (1:13) represent seven churches (1:20).

The hidden manna (2:17) speaks of Christ in glory (Exod. 16:33-34; Heb. 9:4).

The morning star (2:28) refers to Christ returning before the dawn, suggesting the rapture of the church before the establishment of the Kingdom (Rev. 22:16; 2 Pet. 1:19).

The key of David (3:7) represents the power to open and close doors (Isa. 22:22).

The seven lamps of fire represent the sevenfold Spirit of God (4:5).

The living creatures (4:7) portray the attributes of God.

The seven eyes represent the sevenfold Spirit of God (5:6).

The odors of the golden bowls symbolize the prayers of the saints (5:8).

The four horses and their riders (6:1) represent successive events in the developing tribulation.

The fallen star (9:1) is the angel of the abyss, probably Satan (9:11).

Many references are made to Jerusalem: the great city (11:8), Sodom and Egypt (11:8), which stand in contrast to the New Jerusalem, the heavenly city.

The stars of heaven (12:4) refer to fallen angels (12:9).

The woman and the child (12:1-2) represent Israel and Christ (12:5-6).

Satan is variously described as the great dragon, old serpent, and devil (12:9; 20:2).

The time, times, and a half a time (12:14) are the same as 1,260 days (12:6).

The beast out of the sea (13:1-10) is the future world ruler and his empire.

The beast out of the earth (13:11-17) is the false prophet (19:20).

The harlot (17:1) variously described as the great city (17:18), as Babylon the great (17:5), as the one who sits on seven hills (17:9), is usually interpreted as apostate Christendom.

The waters (17:1) on which the woman sits represent the peoples of the world (17:15).

The ten horns (17:12) are ten kings associated with the beast (13:1; 17:3, 7, 8, 11-13, 16-17).

The Lamb is Lord of lords and King of kings (17:14).

Fine linen is symbolic of the righteous deeds of the saints (19:8).

The rider of the white horse (19:11-16, 19) is identified as Christ, the King of Kings.

The lake of fire is described as the second death (20:14).

The Root and Offspring of David is the Lord Jesus Christ (22:16).

The seven stars (1:16) represent seven angels (1:20).

The seven lampstands (1:13) represents seven churches (1:20).

The hidden manna (2:17) speaks of Christ in glory (Exod. 16:33-34; Heb. 9:4).

The morning star (2:28) refers to Christ returning before the dawn, suggesting the rapture of the church before the establishment of the Kingdom (Rev. 22:16; 2 Pet. 1:19).

The key of David (3:7) represents the power to open and close doors (Isa. 22:22).

The seven lamps of fire represent the sevenfold Spirit of God (4:5).

The living creatures (4:7) portray the attributes of God.

The seven eyes represent the sevenfold Spirit of God (5:6).

The odors of the golden bowls symbolize the prayers of the saints (5:8).

The four horses and their riders (6:1) represent successive events in the developing tribulation.

The fallen star (9:1) is the angel of the abyss, probably Satan (9:11).

3. Revelation Through Parables

a. Definition of a parable

A parable, according to the author Angus-Green, “denotes a narrative constructed for the sake of conveying important truth . . .” The pictorial element of the parable is drawn from the daily life of Palestine. The corresponding Greek word for parable is parabole, meaning placing of one thing alongside another for comparison so that a parable is a kind of parallelism. In the parable, there may be parallels drawn between the earthly and the heavenly, the physical and the spiritual, the sacred and the secular, etc.

b. Jesus and parables

A parable has been defined as “an earthly story with a heavenly meaning.” In the gospels, Jesus makes frequent use of the parable as a method of revelation of some spiritual truth. Jesus, for the most part, used earthly things to lead men’s minds to heavenly things. The Palestinian culture was primarily agricultural; consequently, many of Christ’s parables are set in an agricultural context.

c. The Parable of the Sower and the Seed

In the parable of the Sower and the Seed (Matt. 13:1-9), Christ used the theme of sowing to illustrate a spiritual truth. In the parable, four different kinds of earth are mentioned:

1. The wayside ground – there was no fence around the wayside ground and people

could walk up and down on it, preventing anything from growing. This kind of soil

represents the “closed mind,” where truth cannot gain entry.

2. The rocky ground – this ground has no depth. The seed will sprout, but will soon die

from insufficient moisture and nourishment as the sun beats down upon it. This

represent a faith that is shallow and never grows roots. When the storm comes, or

when difficulties arise, faith is sure to collapse.

3. The thorny ground – The weeds alongside will always grow stronger than the good

seed and eventually the life is choked out of the good seed. This illustrates a life so

crowded with other things that Christ eventually gets crowded out.

4. The good ground – The good ground is a picture of the ideal listener. Matthew 13:23

says that the good listener understands the word. Mark 4:4-20 says that the good

listener accepts the word. To accept a thing into our minds means that we really

possess it, that it has become part and parcel of our thought and our life. Finally,

Luke 8:15 says that the good listener keeps the word. He obeys it under all

circumstances; it is not something upon which he acts when it is convenient and

discards when it is inconvenient.

d. A parable misinterpreted

Immediately after describing His glorious second coming to the earth (Matt. 24:29-31) in His Olivet Discourse, Jesus told the Parable of the Fig Tree to His disciples.

Matthew 24:32-35 – “Now learn this from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So you also, when you see all these things, know that it is near – at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.”

He told this parable in response to the disciples’ question: “What will be the sign of Your coming?” The lesson of the parable was the following: just as a blossoming tree signifies that summer is near; in the same manner, they were to know that His return was also near when they would see the events occurring that He had described earlier in chapter 24.

A misinterpretation of the Parable of the Fig Tree resulted in one commentator’s prediction of when Christ would return. The commentator agreed that no one could know the day or the hour in which Christ would return, as Christ Himself had said (Matt. 24:36), nevertheless, he remarked, “However, this does not preclude or prevent the faithful from knowing the year, the month, and the week of the Lord’s return.” Based on his interpretation of this parable, he went on to write a best-selling book entitled, “88 Reasons Why The Rapture Could Be In 1988.”

Although the fig tree in the parable is being used literally in an illustration, the commentator mistook the fig tree as a symbol, a symbol representing the nation of Israel. He interpreted the putting “forth leaves” symbolically to represent the return of Israel to Palestine on May 14, 1948. He calculated that the generation that would see Christ would see Him in 1988 (the year 1948 plus 40 – a “generation” being 40 years, according to him). This commentator, who sounded very convincing, led many astray because of his interpretation of literal language as figurative language.

This commentator mistook the fig tree to be Israel, although in the same parable in Luke 21, verse 29 reads, “Look at the fig tree and all the trees.” If the fig tree represents Israel, what do all the other trees represent? From his interpretation of this parable, the commentator calculated the year of the Rapture, which is strange, when one considers Luke 21:31, which reads, “So you also when you see these things happening, know that the kingdom of God is near.” This verse speaks of “the kingdom of God,” the kingdom that will be established after the second coming of Christ, certainly not after the Rapture! This commentator’s confusion arose out of his violation of the Golden Rule of Interpretation, which again reads:

“When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and fundamental truths, indicate clearly otherwise.”

Simply stated, this rule means – if the literal meaning of any word or expression makes good sense in its connections, it is literal; but if the literal meaning does not make sense, it is figurative. The plain sense of Scripture, in this case Matthew 24:32-35, makes common sense, therefore, we need not seek any other sense.

Well, we have the basic tools now to begin our study of eschatology but don’t forget the indispensable element of prayer, without which our study would be nothing more than just an exercise in futility.

................
................

In order to avoid copyright disputes, this page is only a partial summary.

Google Online Preview   Download