Bible Hermeneutics (x)

Locusts of the Apocalypse

An Infernal Calvary

Let us apply our rules of prophetic interpretations to a passage in the book of Revelation.

"1 Then the fifth angel sounded: And I saw a star fallen from heaven to the earth. To him was given the key to the bottomless pit. 2 And he opened the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the sun and the air were darkened because of the smoke of the pit. 3 Then out of the smoke locusts came upon the earth. And to them was given power, as the scorpions of the earth have power. 4 They were commanded not to harm the grass of the earth, or any green thing, or any tree, but only those men who do not have the seal of God on their foreheads. 5 And they were not given authority to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man. 6 In those days men will seek death and will not find it; they will desire to die, and death will flee from them. 7 The shape of the locusts was like horses prepared for battle. On their heads were crowns of something like gold, and their faces were like the faces of men. 8 They had hair like women's hair, and their teeth were like lions' teeth. 9 And they had breastplates like breastplates of iron, and the sound of their wings was like the sound of chariots with many horses running into battle. 10 They had tails like scorpions, and there were stings in their tails. Their power was to hurt men five months. 11 And they had as king over them the angel of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek he has the name Apollyon. 12 One woe is past. Behold, still two more woes are coming after these things." (Rev. 9: 1-12 nkjv)

Recall that a sound rule of bible interpretation says "if the literal (or plain) sense makes sense seek no other sense." That being true, there is no reason to "spiritualize" these demonic locusts. Granted these are not normal looking locusts but that does not equate to them being figurative. If their description is not literal, but merely symbolic, then it is anyone's guess as to what they represent. John does not indicate that the vision of the infernal swarm of locusts was a "sign" as he did when speaking of the woman clothed with the sun or of the great red dragon. Certainly some of the things described in the vision are literal. The star that falls (or rapidly descends) from the heavens is a person since that star is given pronouns such as "he" and "him." Also, "the bottomless pit" is literal, just as it is in other texts where it is mentioned. So too is "the angel of the bottomless pit" a real literal angelic being, having a "name." Also, the "men" who are harmed by the locusts are real literal people. 

There are similes used, such as: "as the scorpions of the earth have power" and "like the torment of a scorpion" and "the shape of the locusts was like horses prepared for battle" and "their faces were like the faces of men" and "They had hair like women's hair, and their teeth were like lions' teeth" and "breastplates like breastplates of iron" and "the sound of their wings was like the sound of chariots with many horses running into battle" and "they had tails like scorpions." 

The use of such similes do not mean that the locusts were not literal creatures. 

In closing this chapter and this short series I want to give the analysis and interpretation of Dr. Seiss from his book "The Apocalypse." Seiss wrote (emphasis mine):

"Thus far the trumpets have blown only the objects of physical nature, and wrought their effects through disturbances in the material world. The first trumpet smote the land, the trees, and the grass. The second smote the waters of the sea, the fishes, and the ships. The third smote the fountains, wells, and rivers. And the fourth obscured and darkened the sources of light and heat to the world. From these several successive blasts great suffering and mortality result to the children of men. But the trumpet now before us goes beyond the physical world and calls into action quite other agencies. The doors of separation between the earth and the prison of evil spirits are opened, and mysterious and malignant tenants of the underworld are permitted to overrun the globe, and to inflict torture and woe upon its unsanctified inhabitants."

"Jehovah once said to Job: “Have the gates of Sheol been opened unto thee? or hast thou seen the doors of the shadow of death?” (37:17.) There are worlds of being and of darkness upon which man has never looked. There is a tenanted abyss of which the demons know, and concerning which they besought the Saviour that He would not send them into it.* It is a dark and horrible prison, in which many, many strange and evil things are shut up. Satan knows of that world, and would fain bring forth its malignant inhabitants into the earth if he only dared. At last, however, he receives permission to bring them, and the fifth trumpet gives the result."

"As soon as the mouth of the pit is opened, a thick blackness issues from it like the black smoke of a great furnace—a blackness which fills the air and obscures the sun; and out of the smoky blackness proceed living things, horrible in shape, malignant in disposition, and armed with power to afflict and torment men’s bodies. John calls them locusts; but they are supernatural, infernal, not earthly locusts. They neither consume nor injure any of the grass of the earth, or any green thing, or any tree. They do not appear to eat at all, though they have teeth like the teeth of lions. They are winged creatures, and their flight is noisy, sounding like chariots and horses rushing into battle. They seem to dwell mostly in the air and in the smoke and darkness. Neither is there any indication that they are capable of being caught or killed."

"The forms of these creatures are particularly described. They are a sort of infernal cherubim—antipodes of the Living ones conjoined with the heavenly throne. The horse, the man, the lion, the scorpion, are combined in them. Their general appearance is like horses caparisoned for battle. Their heads are surmounted by the semblance of crowns seemingly of gold. They have faces resembling the faces of men. They are hairy, with hair like women’s hair. Their backs and breasts are encased as if with iron plates, after the manner of a Roman soldier, and they have tails of the size and shape of a scorpion. Their dimensions are not given. Scorpions vary in size; some kinds are six inches in length. Figuring to ourselves then, an outline of body, the tail of which would correspond to the size and make of a large scorpion, we reach quite formidable proportions."

"These horrible creatures have a certain degree of intelligence. Commands are addressed to them. They are able to distinguish between those who have the seal of the living God upon their foreheads and other people. They have a king whom they obey. Earthly locusts have no king (Prov. 30:27); but these have a king over them. This king is not Satan himself. Satan is, indeed, chief of all the powers of darkness, but he has archons and princes under him, with their own particular commands. It is Satan who opens the door for the egress of these hosts from the pit; but their immediate king is one of Satan’s angels—“the angel of the abyss.”"

"This king has a descriptive name. It is given in Hebrew and in Greek, showing that this administration has to do with Jews and Gentiles. Christ is named Jesus because He is the Saviour. This king is named Abaddon in Hebrew, and Apollyon in Greek, because he is a destroyer—the opposite of saviour."

"But the destructive power of these locusts is limited. As Satan was not allowed to touch Job’s life, so these creatures are forbidden to kill men, and the sealed ones they are not permitted to touch at all. The extent of their power is to horrify and torment “the men who have not the seal of God upon their foreheads.” They inflict their torment by means of stings, like the stings of scorpions. These stings are in their tails, which tails resemble scorpions. They have power “as the scorpions of the earth have power.” They are not “of the earth,” as scorpions are “of the earth.” They are supernatural beings, but they have the capacity to injure and torture men which natural scorpions have."

"The duration of this extraordinary plague is “five months.” No single generation of earthly locusts ever lasts so long. Twice is the period mentioned, as if the Holy Ghost would call special attention to it as marking the great severity of the plague. To be subjected to such intense anguish, and to have it endure for “five months,” fills out a length and breadth of woe which only they who feel can fully know. Death itself would be preferable to such an existence. Willingly, also, would the sufferers of this torment resign life in preference to the continuance of it in such torture, if there were no interference to prevent death. But there is such interference. Not only are the locusts forbidden to kill, but the people afflicted by them are hindered from dying. The statement is, that they shall “fervently desire to die,” and “shall seek death;” but the woful peculiarity of “those days” is, that they cannot find death, and are obliged to live, whatever efforts they may make to escape from life. Perhaps these locusts themselves keep men from killing themselves. This trumpet accordingly introduces the very torments of hell upon the theatre of this present world."

"Many, indeed, consider it mere fancy-work, fiction, and symbol, referring to events in the past history of the race and intended to describe quite other things than are thus literally depicted. But the account is given as an account of realities. There is no difficulty involved in the language employed. The grammatical sense is plain and obvious. Neither is there any intimation whatever of any other sense. And if any other sense was intended, there lives not a man who can tell, with any degree of certainty, what that other sense is. Many and great minds have labored to make out an allegorical and historical interpretation of these locusts from the pit, but thus far, as Alford has justly remarked, only “an endless Babel” has been the result. Alford gives it up. Stuart gives it up. Hengstenberg gives it up. Vaughan gives it up. Others have given it up. And every candid man must give it up, on any scheme that will consistently interpret the Apocalypse as a whole, or preserve to the sacred records the credit and value which this book claims for its contents.—Observe the facts."

That is a good literal interpretation of this momentous unfulfilled prophecy.

This will conclude this series.

Bible Hermeneutics (ix)

"1 Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars. 2 Then being with child, she cried out in labor and in pain to give birth. 3 And another sign appeared in heaven: behold, a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads. 4 His tail drew a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born. 5 She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne. 6 Then the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there one thousand two hundred and sixty days." (Rev. 12: 1-6 nkjv)

J.A. Seiss, the well known author of many books, and of "The Apocalypse," wrote this about these "signs" ('wonder' kjv) of Revelation chapter eleven (some emphasis mine):

"This, the Apostle tells us is a sign, σημεῖον a word which he here uses for the first time in the Apocalypse, and which serves to show that the apparition is not simply a "wonder" as our version has it, but a wonder intended to bring before us something beyond itself. I have repeatedly remarked, that when the Scriptures use figures or symbols, or speak in a way not intended to be taken literally, like all serious writings they always give some intimation of it, in one way or another. The text is a case in point. What is described, is said to be a sign a representation or picture of something else — a symbol. And the fact that we are here told that this is a sign goes far to prove that the Apocalypse in general is to be taken literally, except where indication to the contrary is given. It would be quite superfluous to tell us that this thing is a sign, and that certain things mean certain other things, except upon the assumption that whatever is not so labelled is to be taken just as it reads, a woman for a woman, a star for a star, a mountain for a mountain, and so on. But, whatever else is literal in this book, the case of this woman is not; for the Apostle says it is a sign — a picture — a symbol of something else, which is the true subject of contemplation. He further tells us that it is "a great sign." In itself it was something very imposing and sublime to the eye which beheld it. But the greatness cannot be well understood, except with reference to the thing signified. It was a great sign as indicating something great, remarkable, momentous. The whole picture is itself so marvellous and extraordinary as to necessitate the idea of something of the greatest excellence, conspicuity, and importance. And when it is yet added, that the sign is a "great" one, that to which it refers must needs be of the utmost consequence and consideration, and no trifling object or ordinary event can be admitted as fulfilling the majesty of such a picture." (pgs. 272-273 - See here)

This is an eloquent and powerful defense of the literal interpretation of prophecy. The normal way to interpret prophecy is to interpret it literally UNLESS the context or common sense dictates otherwise. Also, again, we see how oftentimes when symbols are used in a prophecy that the prophet tells us so and that he is not to be taken literally. This is the same way we should interpret the words we hear every day from others. Yes, people use figures, metaphors, similes, idioms, etc., but these we easily recognize. But, even then we know that such are used to inform of some literal truth. 

There is no way that I could write this short series on how to interpret bible prophecies without including the above words of Seiss. Notice another example of how even in the Book of Revelation the writer tells us when something is figurative and explains the literal thing that the figures point to. The following is from the very first chapter.

"12Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; 15His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; 16He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength." (Rev. 1: 12-16 nkjv)

John in his vision of the risen Christ sees him in the midst of seven golden lampstands and having in his right hand seven stars. How much of this vision is literal and how much is figurative is a matter of debate. I find no reason to doubt that John literally saw Christ just as described. That being said, however, does not negate the fact that the literal things seen do not have signification beyond the literal thing itself. Things may be literal and yet be significant of some things beyond the literal. 

Notice these words of explanation about the prophetic vision.

"The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches." (vs. 20)

By the word "mystery" being connected with the seven lampstands and seven stars we see our thesis upheld which says that there is something to be understood beyond the literal. 

Notice also how once again when figures and symbols are used that the prophet tells us what the symbols represent. Notice also that Christ did not say that other things in the vision were mysteries or signs of something else. He did not speak of the mystery of his head being white like wool or his feet being like fine brass. The fact is, such things were both literal and symbolic. The statue of liberty is a real statue but it is filled with signification. 

How do we interpret numbers in prophecies? Literally or figuratively, or both? Amillennialists say the thousand years of Revelation chapter twenty do not denote a literal thousand years but simply a long time. That is totally untenable. They also do the same with other numbers in scripture. Is that proper and valid? I don't think so. In the above vision there are seven stars and seven lampstands. These numbers are literal, standing for seven named churches and the angels of those seven churches. John mentions the number twelve, the number seven, and "one thousand two hundred and sixty days." These are to be taken literally.

Finally, the imagery in describing both the celestial woman and the red dragon is not difficult to decipher. The context helps us to know who is under consideration by these two figures. This includes the immediate context or the general context of scripture as a whole. That does not mean that every aspect of the imagery is easy to comprehend, for many Christians disagree on those aspects. What does it mean that the woman is clothed with the sun? And that has the moon under her feet and a crown of twelve stars? What does it mean that the dragon seeks to kill the woman's man child? What does it mean that the dragon's tail drew one third of the stars of heaven and cast them to the ground? What is the place in the wilderness where the woman flees for safety? These questions do spark disagreement. However, we must remember that the symbolism is for the purpose of foretelling future literal events and things.

Bible Hermeneutics (viii)

"1 In the first year of Belshazzar king of Babylon, Daniel had a dream and visions of his head while on his bed. Then he wrote down the dream, telling the main facts. 2 Daniel spoke, saying, "I saw in my vision by night, and behold, the four winds of heaven were stirring up the Great Sea. 3 And four great beasts came up from the sea, each different from the other. 4 The first was like a lion, and had eagle's wings. I watched till its wings were plucked off; and it was lifted up from the earth and made to stand on two feet like a man, and a man's heart was given to it. 5 And suddenly another beast, a second, like a bear. It was raised up on one side, and had three ribs in its mouth between its teeth. And they said thus to it: 'Arise, devour much flesh!' 6 After this I looked, and there was another, like a leopard, which had on its back four wings of a bird. The beast also had four heads, and dominion was given to it. 7 After this I saw in the night visions, and behold, a fourth beast, dreadful and terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in pieces, and trampling the residue with its feet. It was different from all the beasts that were before it, and it had ten horns. 8 I was considering the horns, and there was another horn, a little one, coming up among them, before whom three of the first horns were plucked out by the roots. And there, in this horn, were eyes like the eyes of a man, and a mouth speaking pompous words."(Dan. 7: 1-8 nkjv)

This time the prophetic dream/vision was not dreamt or envisioned by the king of Babylon, but by Daniel himself. Again, figures and symbols were used in describing the foretold events and yet what they signified literally came to pass or will yet come to pass, for the prophecy has been partially fulfilled but not yet completely. Also, again the "interpretation" of the imagery was given to the prophet Daniel. Therefore, we are not left to our guesses as to what the beasts and the horns signify or represent. 

The four beasts correspond to the four major body parts of the image of a man in chapter two that had a head of gold, arms and breast of silver, belly and thighs of bronze, and legs of iron, and feet and toes of iron and clay. The ten toes of that image correspond to the ten horns, which are "ten kings" who replace the fourth beast and become the fifth empire, ruled over by "the little horn," which is said to be "a man," a literal man with a mouth, who defies the living God and persecutes the saints, and who has sovereignty over the whole earth. 

Fulfillment Of The Prophecy

"9 I watched till thrones were put in place, And the Ancient of Days was seated; His garment was white as snow, And the hair of His head was like pure wool. His throne was a fiery flame, Its wheels a burning fire; 10 A fiery stream issued And came forth from before Him. A thousand thousands ministered to Him; Ten thousand times ten thousand stood before Him. The court was seated, And the books were opened. 11 "I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame. 12 As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time. 13 "I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. 14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. 15 "I, Daniel, was grieved in my spirit within my body, and the visions of my head troubled me. 16 I came near to one of those who stood by, and asked him the truth of all this. So he told me and made known to me the interpretation of these things: 17 'Those great beasts, which are four, are four kings which arise out of the earth. 18 But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.' 19 Then I wished to know the truth about the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its nails of bronze, which devoured, broke in pieces, and trampled the residue with its feet; 20 and the ten horns that were on its head, and the other horn which came up, before which three fell, namely, that horn which had eyes and a mouth which spoke pompous words, whose appearance was greater than his fellows. 21 I was watching; and the same horn was making war against the saints, and prevailing against them, 22 until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom. 23 "Thus he said: 'The fourth beast shall be A fourth kingdom on earth, Which shall be different from all other kingdoms, And shall devour the whole earth, Trample it and break it in pieces. 24 The ten horns are ten kings Who shall arise from this kingdom. And another shall rise after them; He shall be different from the first ones, And shall subdue three kings. 25 He shall speak pompous words against the Most High, Shall persecute the saints of the Most High, And shall intend to change times and law. Then the saints shall be given into his hand For a time and times and half a time. 26 'But the court shall be seated, And they shall take away his dominion, To consume and destroy it forever. 27 Then the kingdom and dominion, And the greatness of the kingdoms under the whole heaven, Shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, And all dominions shall serve and obey Him.' 28 "This is the end of the account. As for me, Daniel, my thoughts greatly troubled me, and my countenance changed; but I kept the matter in my heart." (7: 9-28 nkjv)

We see similar imagery in the Book of Revelation with a beast with ten horns and they being symbols of ten literal kings. So we read:

"The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast." (Rev. 17: 12 nkjv)

According to John, the ten kings (or ten toes, or ten horns of Daniel) "have received no kingdom as yet" (A.D. 95). And that being so, we can say that 1) they have not yet been destroyed by the stone cut out of the mountain without hands, and 2) the kingdom of God has not yet been established under Christ and his saints for the text says "in the days of these kings shall the God of heaven set up a kingdom," one that will not be destroyed.

"Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Rev. 11: 15 nkjv)

So, in conclusion, let us remind ourselves of the propositions we have been contending for.

First, prophecies like the one of the four beasts and ten toes and ten horns, and of the little horn, make use of symbols to depict a literal truth.

Second, when the prophet makes use of similitudes, the interpretation of the symbols will be often given.

Third, the reader is not left to his own imagination in determining what the imagery means, for either the symbols used are explained by the Lord through the prophet or by common sense and/or by common biblical usage so that the meaning of them is understood.

Fourth, the use of symbols, figures, or likenesses does not annul a literal fulfillment of what the symbols represent.

Fifth, numbers in prophecy are to be understood literally and cannot represent a different number. In other words, ten toes or ten kings literally mean ten, and not some other number.

Sixth, in the prophecies that make use of figures and symbols, literal or non-symbolic language is often interspersed with the non literal. This is true with what is called "apocalyptic" prophecies, as the prophecies of the Book of Daniel and the Book of Revelation are styled, that symbols are used, but that does not negate the fact that much of these prophecies have more literal language than figurative. So, we must have help in discerning which sections are figures and which are literal. We also must keep in mind that a symbolic representation does not equal a figurative fulfillment. 

Seventh, when reading prophecies we must ever keep in mind the rule that says "if the literal sense makes sense, seek no other sense."

Eight, some prophecies have a double fulfillment, or are instances where some aspects of the prophecy are fulfilled some time before the other aspects of it.

I have chosen not to comment at length about each of the prophecies referred to thus far because I am not preaching a sermon on any of the prophecies and detailing how each is, or will be, fulfilled. I am only citing those prophecies to bring out some points about how to interpret prophecies of the bible, particularly unfulfilled prophecies.

In the next concluding chapter or two we will notice a few of the prophecies of the Book of Revelation.

Bible Hermeneutics (vii)

In this chapter we will continue to look at examples where figures and symbols were used to prophesy about what is to literally happen in the future. As we have said previously, many prophecies use no figurative language, while others (the ones we are examining) do make use of them. In chapter four we listed many of these prophecies. Notice this oracle from the prophet Hosea:

"I have also spoken by the prophets, and I have multiplied visions, and used similitudes ('symbols' nkjv), by the ministry of the prophets." (Hosea 12: 10 kjv)

Barnes in his commentary on this passage wrote:

"The "similitude," which God says that He repeatedly, continually, used, seems to have been the parable, as when God compared His people to a vine, Himself to the Lord of the vineyard, or when He directed His prophets to do acts which should shadow forth some truth, as in the marriage of Hosea himself. God had said to Aaron, that He would thus make Himself known by the prophets. "If there be a prophet among you, I, the Lord, will make Myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all My house. With him will I speak mouth to mouth, even apparently, and not in dark speeches" Numbers 12:6-8. "The dark speech" in Moses answers to the "similitude" of Hosea; the "vision" and "dream" in Moses are comprehended in "visions," as used by Hosea. The prophet Joel also says, "your old men shall dream dreams, your young men shall see visions" Joel 2:28." 

God speaks to us often by use of "analogies." An analogy is defined in this manner:

"a comparison between two things, typically for the purpose of explanation or clarification. "an analogy between the workings of nature and those of human societies" a correspondence or partial similarity...a thing which is comparable to something else in significant respects."

God uses analogies to describe himself in the Bible and in theology. Think of the analogy between a potter and God (Romans chapter nine, etc.) The parables of Christ were often analogies. 

The use of analogies, metaphors, similes, and likenesses do not mean that the literal event or thing is non existent. Rather, the use of such linguistic devices is to better describe a literal event. In the past couple chapters we have given several examples where a prophecy made use of such. Let us notice another.

Prophecy of the Downfall of Nebuchadnezzar

"4 I, Nebuchadnezzar, was at rest in my house, and flourishing in my palace. 5 I saw a dream which made me afraid, and the thoughts on my bed and the visions of my head troubled me. 6 Therefore I issued a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream. 7 Then the magicians, the astrologers, the Chaldeans, and the soothsayers came in, and I told them the dream; but they did not make known to me its interpretation. 8 But at last Daniel came before me (his name is Belteshazzar, according to the name of my god; in him is the Spirit of the Holy God), and I told the dream before him, saying: 9 "Belteshazzar, chief of the magicians, because I know that the Spirit of the Holy God is in you, and no secret troubles you, explain to me the visions of my dream that I have seen, and its interpretation. 10 "These were the visions of my head while on my bed: "I was looking, and behold, A tree in the midst of the earth, And its height was great. 11 The tree grew and became strong; Its height reached to the heavens, And it could be seen to the ends of all the earth. 12 Its leaves were lovely, Its fruit abundant, And in it was food for all. The beasts of the field found shade under it, The birds of the heavens dwelt in its branches, And all flesh was fed from it. 13 "I saw in the visions of my head while on my bed, and there was a watcher, a holy one, coming down from heaven. 14 He cried aloud and said thus: 'Chop down the tree and cut off its branches, Strip off its leaves and scatter its fruit. Let the beasts get out from under it, And the birds from its branches. 15 Nevertheless leave the stump and roots in the earth, Bound with a band of iron and bronze, In the tender grass of the field. Let it be wet with the dew of heaven, And let him graze with the beasts On the grass of the earth. 16 Let his heart be changed from that of a man, Let him be given the heart of a beast, And let seven times pass over him. 17 'This decision is by the decree of the watchers, And the sentence by the word of the holy ones, In order that the living may know That the Most High rules in the kingdom of men, Gives it to whomever He will, And sets over it the lowest of men.' 18 "This dream I, King Nebuchadnezzar, have seen. Now you, Belteshazzar, declare its interpretation, since all the wise men of my kingdom are not able to make known to me the interpretation; but you are able, for the Spirit of the Holy God is in you." 19 Then Daniel, whose name was Belteshazzar, was astonished for a time, and his thoughts troubled him. So the king spoke, and said, "Belteshazzar, do not let the dream or its interpretation trouble you." Belteshazzar answered and said, "My lord, may the dream concern those who hate you, and its interpretation concern your enemies! 20 The tree that you saw, which grew and became strong, whose height reached to the heavens and which could be seen by all the earth, 21 whose leaves were lovely and its fruit abundant, in which was food for all, under which the beasts of the field dwelt, and in whose branches the birds of the heaven had their home-- 22 it is you, O king, who have grown and become strong; for your greatness has grown and reaches to the heavens, and your dominion to the end of the earth. 23 And inasmuch as the king saw a watcher, a holy one, coming down from heaven and saying, 'Chop down the tree and destroy it, but leave its stump and roots in the earth, bound with a band of iron and bronze in the tender grass of the field; let it be wet with the dew of heaven, and let him graze with the beasts of the field, till seven times pass over him'; 24 this is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord the king: 25 They shall drive you from men, your dwelling shall be with the beasts of the field, and they shall make you eat grass like oxen. They shall wet you with the dew of heaven, and seven times shall pass over you, till you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses. 26 And inasmuch as they gave the command to leave the stump and roots of the tree, your kingdom shall be assured to you, after you come to know that Heaven rules. 27 Therefore, O king, let my advice be acceptable to you; break off your sins by being righteous, and your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your prosperity." (Dan. 4: 4-27 nkjv)

This is another prophecy given by God to the king of Babylon and relative to him and his empire through a dream and/or vision upon his bed. It is similar to the preceding prophecies we have thus far examined. It made use of a figure or symbol of a great tree and its being cut down and banded with a bronze and iron ring was significant of what would happen to both Nebuchadnezzar and to his empire. Further, though figures were used to convey the events foretold, the events were literal happenings. This prophecy is thus similar to the dreams of Joseph in that it made use of figures and symbols to foretell future events. This symbolic prophecy was also like the previous prophecies we have cited from the Book of Daniel. 

First, symbols were used in the prophecy. It was in some ways parabolic. Second, the meaning of the symbols was explained (i.e. the "interpretation" is given along with the symbology just as in many of the parables of Christ). This is a common practice when the Lord uses figures and symbols to foretell future events. This becomes a general rule. When figurative language is used the prophet gives the interpretation, informing all of the meaning of the symbols. Third, the symbols were used to describe a literal thing or event. As we have pointed out, Christ did this when interpreting the figures and analogies in the parables. Also, as we will see, John does this in the Book of Revelation. When a figure or symbol is used, he tells us so, and thus we may say that a rule is to take the prophecy literally unless either it is obvious that a symbol is being used (as in the case of the prophetic dreams of Joseph) or the prophet (John) says it is a sign.

The great tree was a "fitting image" of the greatness of Nebuchadnezzar and the Babylonian kingdom, two literal things. The cutting down of the tree and putting the bronze and iron band around the stump, and the leaving of the roots intact, was symbolic of a literal event. So, in the same chapter the fulfillment of the prophecy is described.

"28 All this came upon King Nebuchadnezzar. 29 At the end of the twelve months he was walking about the royal palace of Babylon. 30 The king spoke, saying, "Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?" 31 While the word was still in the king's mouth, a voice fell from heaven: "King Nebuchadnezzar, to you it is spoken: the kingdom has departed from you! 32 And they shall drive you from men, and your dwelling shall be with the beasts of the field. They shall make you eat grass like oxen; and seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses." 33 That very hour the word was fulfilled concerning Nebuchadnezzar; he was driven from men and ate grass like oxen; his body was wet with the dew of heaven till his hair had grown like eagles' feathers and his nails like birds' claws. 34 And at the end of the time I, Nebuchadnezzar, lifted my eyes to heaven, and my understanding returned to me; and I blessed the Most High and praised and honored Him who lives forever: For His dominion is an everlasting dominion, And His kingdom is from generation to generation. 35 All the inhabitants of the earth are reputed as nothing; He does according to His will in the army of heaven And among the inhabitants of the earth. No one can restrain His hand Or say to Him, "What have You done?" 36 At the same time my reason returned to me, and for the glory of my kingdom, my honor and splendor returned to me. My counselors and nobles resorted to me, I was restored to my kingdom, and excellent majesty was added to me. 37 Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down." (vs. 28-37 nkjv)

This was a prophecy of a literal event though it was given by the use of symbols. The symbolic language said that the great tree would be chopped down; "Chop down the tree and cut off its branches, Strip off its leaves and scatter its fruit." The fulfillment of that was when Nebuchadnezzar was brought down from his "high horse" and humbled in the manner described. The prophecy stated -  "In the tender grass of the field. Let it be wet with the dew of heaven, And let him graze with the beasts On the grass of the earth." That was literally fulfilled. The text says - "That very hour the word was fulfilled" when "he was driven from men and ate grass like oxen; his body was wet with the dew of heaven till his hair had grown like eagles' feathers and his nails like birds' claws." 

The other part of the prophecy dealt with the fact that the kingdom of Babylon itself would not suffer harm or be destroyed even though its king was dethroned. So the text records these words when the king was brought low - "the kingdom has departed from you!" The kingdom was not ended, but it no longer was under the sovereign rule of Nebuchadnezzar. This is what was signified by the words "leave its stump and roots in the earth, bound with a band of iron and bronze in the tender grass of the field." The record says that "the kingdom" was "restored" to him. 

In this prophecy we have another instance where a time period is given. The kingdom would be taken from Nebuchadnezzar till "seven times shall pass over you." As we have previously stated, when God gives a time period in a prophecy it is always to be taken literally. If the literal number represents a different number, then no one can know the real number. That is totally out of place. Perhaps I will end this series with a chapter on this point or make a short chapter or two outside of this series on that point.

In other places in scripture we see where the "tree" is used as a figure of something else. Wrote the Psalmist:

"He shall be like a tree Planted by the rivers of water, That brings forth its fruit in its season, Whose leaf also shall not wither; And whatever he does shall prosper." (Ps. 1: 3 nkjv)

"I have seen the wicked in great power, and spreading himself like a green bay tree." (Ps. 37: 35 nkjv)

But again, in these examples we see once again how the bible often tells us what the symbols represent. Sometimes, as in the case of Joseph's dream prophecies, the meaning of the figures used is so apparent that there is no need for the prophet or God to tell what they mean for they are obvious. But, often, we are told what the figures and symbols represent. Notice these words of our Lord:

"Then He said, “What is the kingdom of God like? And to what shall I compare it? It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches.” (Luke 13: 18-19 njv)

Notice how the kingdom of God, like the kingdom of Babylon, is likened to a great prosperous tree. Notice also how we are told that the "large tree" represents, i.e. "the kingdom of God." 

Bible Hermeneutics (vi)

"28 But there is a God in heaven who reveals secrets, and He has made known to King Nebuchadnezzar what will be in the latter days. Your dream, and the visions of your head upon your bed, were these: 29 As for you, O king, thoughts came to your mind while on your bed, about what would come to pass after this; and He who reveals secrets has made known to you what will be. 30 But as for me, this secret has not been revealed to me because I have more wisdom than anyone living, but for our sakes who make known the interpretation to the king, and that you may know the thoughts of your heart. 31 "You, O king, were watching; and behold, a great image! This great image, whose splendor was excellent, stood before you; and its form was awesome. 32 This image's head was of fine gold, its chest and arms of silver, its belly and thighs of bronze, 33 its legs of iron, its feet partly of iron and partly of clay. 34 You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces. 35 Then the iron, the clay, the bronze, the silver, and the gold were crushed together, and became like chaff from the summer threshing floors; the wind carried them away so that no trace of them was found. And the stone that struck the image became a great mountain and filled the whole earth. 36 "This is the dream. Now we will tell the interpretation of it before the king. 37 You, O king, are a king of kings. For the God of heaven has given you a kingdom, power, strength, and glory; 38 and wherever the children of men dwell, or the beasts of the field and the birds of the heaven, He has given them into your hand, and has made you ruler over them all--you are this head of gold. 39 But after you shall arise another kingdom inferior to yours; then another, a third kingdom of bronze, which shall rule over all the earth. 40 And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that kingdom will break in pieces and crush all the others. 41 Whereas you saw the feet and toes, partly of potter's clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall be in it, just as you saw the iron mixed with ceramic clay. 42 And as the toes of the feet were partly of iron and partly of clay, so the kingdom shall be partly strong and partly fragile. 43 As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another, just as iron does not mix with clay. 44 And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. 45 Inasmuch as you saw that the stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold--the great God has made known to the king what will come to pass after this. The dream is certain, and its interpretation is sure." (Dan. 2: 28-45 nkjv)

This is a prophecy of history from the time of Daniel and king Nebuchadnezzar until the setting up of God's kingdom on earth under Christ and his people and which is what is described in Revelation chapter twenty and the age to come, which age will last a literal thousand years. Notice these several statements about the dream being a prophecy: 

"what will be in the latter days"

"about what would come to pass after this"

"made known to you what will be"

"the great God has made known to the king what will come to pass after this"

Foretelling future events is the common normal meaning of "prophecy." Though some bible teachers want to broaden the definition of "prophecy" to include revealing God's thoughts about the past or present, yet this is not the general meaning. "Prophecy" is a foretelling of future events. So, when we read of those who "despise prophesyings" (I Thess. 5: 20) we are not to think that Paul is alluding to those who despise sermons, but rather those who despise any who attempt to predict the future. 

Many Christians think that the death of the apostles brought an end to God giving the church prophets but I believe that is an error. There may not be any prophets now but we cannot discount the idea that there will be some given in the future. We know that there is yet to be at least two mighty prophets to come immediately prior to the Lord's descension from the heavens (See Rev. chpt. 11). That fact in itself disproves the assertion that there will never be any more prophets of God. Of course, we know that there are, and have been, many false prophets. Also, Paul exhorted the early Christians to "Pursue love, and desire spiritual gifts, but especially that you may prophesy." (I Cor. 14: 1 nkjv) I can't accept the idea that such an exhortation was not applicable to any Christian after the first century. This negative attitude towards the study of unfulfilled prophecy is prevalent in the Hardshell or "Primitive" Baptist church of which I used to be a part. I think this attitude is prevalent among many Amillennialists. 

In the above prophecy, given by a dream of an unsaved Gentile king, God was revealing the future of the world from the time of Daniel until the coming of Christ and the establishment of his kingdom on earth. In that prophecy we see how God once again used a figure or symbol to reveal literal truth about the future. Also, we see again a case where the interpretation of the symbolism was also given. Had that not been given, people would be guessing as to what the image signified. 

The image of a man with its various materials for body sections was a fitting image of world government and of the empires of it. The Babylonian empire was identified as the gold head, the Medo-Persian empire was identified with the silver arms and chest, the Grecian empire was identified with the bronze of the thigh, and the legs of iron with the Roman empire. The ten toes were a mixture of iron and clay and are identified with ten kings who will be heads over the final world empire of man and be super headed by the coming Antichrist or "man of lawlessness." These same kings and beastly empire of "the son of perdition" are mentioned in the Book of Revelation. The "stone" cut out of the mountain without hands stands for the coming of Christ the king and the establishment of his kingdom on earth. Amillennialists want to tell us that this has already occurred but that is quite untenable for several reasons.

First, "the days of these kings" is yet future as the book of Revelation shows. Second, the empires or rule of man on earth has not been destroyed and put to an end. That will occur when Christ appears with his kingdom (II Tim. 4: 1). That moment is described in the Apocalypse in these words:

"Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Rev. 11: 15 nkjv)

In fact, the scenes of the Apocalypse show Christ destroying the empire of the Antichrist and all earthly rule by ungodly men.

Third, the kingdom or empire of God that follows the destruction of the last of the world's beastly empires is one that is described as lasting forever, and as having no successor, and one that destroys all earthly sovereignties. 

So, again, we see where prophecies that made use of figures and symbols were all for the purpose of depicting literal events. 

Bible Hermeneutics (v)

Figurative Language in Prophecies

The prophecies of Daniel and the dream prophecies of Joseph are examples of prophecies making use of metaphors, figures, and symbols to foretell future literal events. Also, as we will see, the "wonders" of the Apocalypse, particularly of the celestial woman and the great red dragon, make use of symbols to describe a literal person or thing. So, with this introduction, let us now look at Joseph's two dreams which were prophetic dreams.

"5 Now Joseph had a dream, and he told it to his brothers; and they hated him even more. 6 So he said to them, "Please hear this dream which I have dreamed: 7 There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf." 8 And his brothers said to him, "Shall you indeed reign over us? Or shall you indeed have dominion over us?" So they hated him even more for his dreams and for his words. 9 Then he dreamed still another dream and told it to his brothers, and said, "Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me." 10 So he told it to his father and his brothers; and his father rebuked him and said to him, "What is this dream that you have dreamed? Shall your mother and I and your brothers indeed come to bow down to the earth before you?" 11 And his brothers envied him, but his father kept the matter in mind." (Gen. 37: 5-11 nkjv)

These two dreams of Joseph were fulfilled when Joseph was sold into Egypt by his brothers and when he became a great leader in Egypt. Here are the texts that speak of the brothers and Jacob bowing down to Joseph. 

"26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down before him to the earth. 27 Then he asked them about their well-being, and said, "Is your father well, the old man of whom you spoke? Is he still alive?" 28 And they answered, "Your servant our father is in good health; he is still alive." And they bowed their heads down and prostrated themselves. 29 Then he lifted his eyes and saw his brother Benjamin, his mother's son, and said, "Is this your younger brother of whom you spoke to me?" And he said, "God be gracious to you, my son." (Gen. 43: 26-29 nkjv)

"So Judah and his brothers came to Joseph's house, and he was still there; and they fell before him on the ground." (44: 14) 

Also, in Genesis 47: 31 we see Jacob bowing down to Joseph.

Joseph's prophetic dreams symbolized his future rise to a position of great authority in Egypt, where his family would eventually bow down to him, and this was literally fulfilled when his brothers came to Egypt during a famine and were forced to kneel before him to buy food, thus fulfilling the dream's prophecy of his dominance over them; the key symbols in his dreams were the sheaves of wheat standing upright while the others bowed down, and the sun, moon, and stars bowing to him, representing his family submitting to his leadership.

The first thing to notice from these two prophetic dreams is that symbols were employed to convey the information about the predicted events. Joseph and his eleven brothers were represented by the sheaves of wheat. The sun and the moon represented Joseph's mother and father.* (See note below) 

Second, notice that no one had any trouble discerning who was represented by the symbols nor what the prophecy literally foretold. His brothers said to him "shall you indeed reign over us?" Later, Jacob says "Shall your mother and I and your brothers indeed come to bow down to the earth before you?" 

(* Rachel, Joseph's biological mother, was dead when Joseph had these dreams. So, how could she bow down to Joseph along with Jacob? Answer: The handmaiden of Rachel was Bilhah, who had borne sons to Jacob on behalf of Rachel. She was thus the surrogate mother of children to Jacob on behalf of Rachel. When Rachel died at the birth of Benjamin, Bilhah had become the surrogate mother to Joseph and Benjamin. In this regard, Bilhah was Joseph's "mother" to whom Jacob was alluding in Gen 37:10.)

Third, though the prophecy made use of symbols yet what it signified was literally fulfilled. It was not fulfilled in an overly literal manner, for that would mean that the sun and moon and eleven sheaves of wheat would literally bow down to a single sheaf of wheat. But, what the symbols represented (Jacob and his wife, and Joseph's eleven brothers) was literal and what they did was literal.

Fourth, there was no room for speculation in understanding and in interpreting the meaning of the symbols or of the literal events that they foretold. Jacob and the brothers understood that the dream portended that Joseph would come to "reign" over them. They looked for a literal fulfillment of what was signified by the symbolism of the dream. This is what we are contending for in this short series on how to interpret prophecies. Of course, not all prophecies make use of symbols and figures, for many do not. In the preceding chapter we listed (via Wayne Jackson) all the times in the Book of Matthew where it is said "this was done that it might be fulfilled" and all of the prophecies mentioned had no symbols in them. So, our thesis is that all prophecies are fulfilled literally even though some prophecies make use of symbols to convey the literal event foretold. Figurative prophecy does not begin in Revelation. It rather began in Genesis. 

Further, when symbols are used in the bible, whether prophetic or otherwise, they are figures that may be discerned by the balance of scripture. The reader does not have to guess or speculate what the symbols signify, for the scriptures reveal their signification. Oftentimes, as in the parables of Christ (which included symbols, metaphors, similes, and allegorical language), use of figurative language or symbols used in the sacred writings are explained by the writer. So we read these words in regard to one of the prophecies of Daniel (which we will examine in the next chapter): “The ten horns are ten kings who will come from this kingdom.” (Dan. 7: 24) The horns of the beast were symbolic, but they stood for ten literal kings; And, the "kingdom" was a literal empire. 

Later, when Joseph is in Egypt we read where Pharaoh had a dream that he did not understand. He then summoned Joseph, 

"17 Then Pharaoh said to Joseph: "Behold, in my dream I stood on the bank of the river. 18 Suddenly seven cows came up out of the river, fine looking and fat; and they fed in the meadow. 19 Then behold, seven other cows came up after them, poor and very ugly and gaunt, such ugliness as I have never seen in all the land of Egypt. 20 And the gaunt and ugly cows ate up the first seven, the fat cows. 21 When they had eaten them up, no one would have known that they had eaten them, for they were just as ugly as at the beginning. So I awoke. 22 Also I saw in my dream, and suddenly seven heads came up on one stalk, full and good. 23 Then behold, seven heads, withered, thin, and blighted by the east wind, sprang up after them. 24 And the thin heads devoured the seven good heads. So I told this to the magicians, but there was no one who could explain it to me." 25 Then Joseph said to Pharaoh, "The dreams of Pharaoh are one; God has shown Pharaoh what He is about to do: 26 The seven good cows are seven years, and the seven good heads are seven years; the dreams are one. 27 And the seven thin and ugly cows which came up after them are seven years, and the seven empty heads blighted by the east wind are seven years of famine. 28 This is the thing which I have spoken to Pharaoh. God has shown Pharaoh what He is about to do. 29 Indeed seven years of great plenty will come throughout all the land of Egypt; 30 but after them seven years of famine will arise, and all the plenty will be forgotten in the land of Egypt; and the famine will deplete the land. 31 So the plenty will not be known in the land because of the famine following, for it will be very severe. 32 And the dream was repeated to Pharaoh twice because the thing is established by God, and God will shortly bring it to pass." (Gen. 41: 17-32 nkjv)

I wonder what "interpretations" were pondered by the magicians. I wonder why they could not see what is clearly the likely interpretation.

Though symbols were used in the prophetic dream, yet they pointed to a literal fulfillment of the events they foretold.

Also, in the prophetic dreams mentioned in this chapter, we see where numbers were used. Were these literal numbers? Does seven really mean seven or some other number? Does eleven mean eleven or some other number? I contend that every prophecy that has a number in it is to be taken literally. This is not the view of Amillennialists however for they think that the term "thousand years" in Revelation chapter twenty is symbolic of a long period of time, the length of which we do not know. That is unsound and untenable.

Male and Female Forever?

In a blog I read put out by desiringgod.org and well known pastor and author John Piper, I read an article today titled "Male and Female Forever? Complementarity in the New Creation" (See here) and written by Colin Smothers, a guest writer. I read with interest this brother's arguments for the fact that resurrected saints will continue to be male and female, with male and female body parts, and I must say that his arguments for resurrected bodies retaining such parts were very weak, especially when compared to arguments against that view. Further, he never told us why we would have body parts that we no longer needed. Any way you can read and decide for yourself. In my long series on the afterlife, I wrote on this issue in several chapters. (See here, here, here, here) After reading Colin's arguments, I see no reason to change my views.

Bible Hermeneutics (iv)

In an article titled "A CASE FOR INTERPRETING PROPHECY LITERALLY" (See here) I found these excellent words under the sub-heading "Symbols, Types, and Figures of Speech." 

"Those opposed to a literal hermeneutic contend that since many biblical prophecies use symbols and figures of speech they must be allegorical in nature. In response to this argument it must be pointed out that literal interpreters have always taken into account figures of speech and symbols. Dr. Charles Ryrie explains: “Symbols, figures of speech and types are all interpreted plainly in this method [literal hermeneutic] and they are in no way contrary to literal interpretation.”[4] The meaning of any figure of speech is dependent on a literal meaning. Figures are used to make a literal meaning clearer." 

This is so true and needs to be emphasized when in dispute with those who allegorize the prophetic portions of the word of God. As we will see, in Daniel's prophecy, and in the prophecy of John in the Apocalypse, "beast" is a term used to represent a nation, empire, or kingdom. In such a case, "beast" is symbolic but what it symbolizes (i.e. kingdom, etc.) is literal. 

The same article says:

Under the sub-heading "The Importance of Fulfilled Old Testament Prophecies" the same source writes:

 

"The Old Testament is rife with literally fulfilled prophecies. For example, prophecies concerning the nations (such as Babylon, Nineveh, Tyre, and Edom) were all fulfilled literally. Furthermore, the Old Testament prophecies concerning Christ’s first coming were fulfilled literally. In Psalm 22 alone there are many specific prophecies concerning Christ’s death that we can see were literally fulfilled. Looking back at the Old Testament it is clear that the Bible has always been fulfilled literally. Most church historians believe that the early church interpreted these and all prophecies literally.[7] As I see God’s Word in the Old Testament fulfilled literally it is reasonable for me to conclude that unfulfilled prophecies will likewise be literally effectuated."

This is what we contend is an important truth, one which most Amillennialists do not accept. 

Now, let us look at the times in the Gospels (Matthew, Mark, Luke, and John) where some old testament prophecies were said to have been fulfilled, in whole or in part, and see if they were literally fulfilled.

In "Matthew’s Use of the Term “Fulfilled” by Wayne Jackson (Christian Courier) (here) we have these excellent notes on this subject (emphasis mine).

"The general thrust of Matthew’s Gospel record is to establish, on behalf of the Hebrews, that Jesus of Nazareth is the promised Messiah of Old Testament Scripture. The Greek New Testament (Aland et al. 1983) lists approximately sixty-eight Old Testament references cited in the Gospel of Matthew. 

 

In addition, the technical expression, “it is written,” in the perfect tense (gegraptai), is found nine times (2:5; 4:4, 6, 7, 10; 11:10; 21:13; 26:24, 31). It is employed in the sense of “it stands written,” and is used to express the authority and present validity of what was written (Balz 1990, 1.261). 

 

Twelve times Matthew cites Old Testament prophecy in conjunction with the term “fulfilled,” together with such phrases as “that it might be fulfilled” or “was fulfilled,” “is fulfilled,” “should be fulfilled.” The following represents a sketch of these texts. 

 

Matthew 1:22 – The apostle cited Isaiah 7:14 and declared that the supernatural conception of Mary, as a virgin with whom Joseph had not been intimate, was that which fulfilled what the Lord had spoken “through the prophet” in foretelling the nature of Jesus’ birth. 

 

Matthew 2:15 – When Herod had ambitions to murder baby Jesus, Joseph was warned to take the child and his mother and flee to Egypt until such a time as it was safe to return to Canaan. Joseph followed the instruction. He remained there until Herod’s death “that it might be fulfilled which was spoken by the Lord through his prophet, saying, ‘Out of Egypt did I call my son.’” The quotation was from Hosea 11:1. 

 

Matthew 2:17 – When the vicious Herod murdered the male babies two years old and under in Bethlehem, a cry of anguish went up from from the hearts of the inhabitants of the region. Matthew says: “Then was fulfilled that which was spoken through Jeremiah the prophet.” Jeremiah 31:15 was cited. 

 

Matthew 2:23 – Herod died. When Joseph heard that Archelaus was reigning in his father’s place, he was fearful. Being warned of God, he traveled into northern Palestine and settled in Galilee, in a city called Nazareth, “that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene.” 

 

Matthew 4:14 – After Jesus heard that John the Baptist had been delivered up, he left Nazareth and went to Capernaum, near the region of Zebulun and Naphtali in order that a prophecy “might be fulfilled which was spoken through Isaiah the prophet,” namely that Galilee of the Gentiles might see a great light (Isaiah 9:1-2). 

 

Matthew 8:17 – While Jesus was in the vicinity of Capernaum, many who were possessed of demons were brought to him. He cast out the evil spirits and healed the sick, “that it might be fulfilled which was spoken through Isaiah the prophet, saying, ‘Himself took our infirmities, and bare our diseases’” (53:4). 

 

Matthew 12:17 – In one of the Jewish synagogues in which Jesus was visiting, the Jews taunted him by asking whether or not it was lawful for him to heal a certain man with a withered hand on the Sabbath. The Savior did heal the man and the Pharisees plotted as to how they might destroy him. Perceiving such, the Lord moved on, but continued to heal many, although urging the crowds not to publicize him. This was done “that it might be fulfilled which was spoken through Isaiah the prophet” (Isaiah 42:1ff). 

 

Matthew 13:14 – As the antagonism against Jesus began to intensify, the Master began to teach in a more obscure manner by the use of parables. The disciples were mystified about the shift in teaching procedure, hence asked why he was teaching by means of these illustrations. Christ explained that such was due to the hardened nature of the people’s hearts, and that Isaiah’s prophecy of this stubbornness was being “fulfilled” (Isaiah 6:9-10). 

 

Matthew 13:35 – In a subsequent context the Lord again emphasized that his parabolic teaching was that “it might be fulfilled which was spoken through the prophet, saying, ‘I will open my mouth in parables. I will utter things hidden from the foundation of the world’” (cf. Psalm 78:2). 

 

Matthew 21:4 – On Sunday morning of the Passion week, Jesus rode into Jerusalem on the back of a donkey, thus demonstrating his humble station as a soon-to-be-inaugrated king over his spiritual kingdom. Matthew states that this happened “that it might be fulfilled which was spoken through the prophet” (Zechariah 9:9). 

 

Matthew 26:54, 56 – When Judas led Jewish officials to the garden in order to apprehend Christ, Peter attempted to defend the Lord with a sword, even cutting off the ear of the high priest’s servant. Jesus admonished his disciple to put up his sword. These events must transpire in order that the plan of redemption be consummated. In so doing, the Scriptures “should” and “must” be “fulfilled.” No specific Old Testament passages are cited; rather, the references are to general Messianic texts pertaining to his death. 

 

Matthew 27:9 – Finally, Matthew alludes to a passage that depicts Christ’s betrayal for the price of thirty pieces of silver, which “fulfilled” an Old Testament prophecy (see Zechariah 11:12-13). 

After this we have these comments by Jackson:

"We have surveyed the twelve instances in which Matthew referenced the Old Testament, asserting, both generally and specifically, that various events in the ministry of Jesus were previewed in the Old Testament and fulfilled during the lifetime of the Savior. The question now is: how should these affirmations of fulfilled prophecy be viewed?

Conservative Bible students take Matthew’s affirmations of “fulfilled” prophecy literally, recognizing the common principle that a word is to be viewed literally unless there is compelling evidence to interpret it figuratively. And the compelling evidence must be clear."

To me this argumentation is irrefutable. All these prophecies were literally fulfilled. When the prophet said Jesus would come to Jerusalem riding on the donkey, it was all literally true. Jerusalem was not interpreted allegorically so as to refer him coming to the church, nor the donkey a figure of a stubborn sinner (or a sinner who is like a "wild ass's colt" - Job 11: 12). 

Jackson wrote further:

"The Greek term for “fulfilled” is pleroo. The verb was used in the sense of “to fill” something, or “to be filled” (Acts 2:2; Romans 15:13). “Fulfill” was employed of bringing to completion something that had been pledged earlier (cf. Jeremiah 44:25). This is the sense of Old Testament prophecy. In the New Testament certain events are said to have occurred in order to fulfill prophecy. The thought is that the thing spoken in prophecy has now been accomplished, and in such passages the word “fulfill” is the practical equivalent of “accomplish,” “complete” (Young 1960, 232)."

Jackson wrote further:

"J. H. Thayer identified the “fulfilled” texts in Matthew’s Gospel (as listed above) as “sayings, promises, prophecies, to bring to pass, ratify, accomplish” (1958, 518). Danker states it means “to bring to a designed end, fulfill a prophecy, an obligation, a promise . . . of the fulfillment of divine predictions or promises” (2000, 828-829), with the twelve Matthew passages listed. Donald Guthrie states that “fulfillment presupposes previous prediction” (1975, 611)."

"Bengel, who aptly declared that the Gospel writers: frequently quote prophecies, the context of which must, at the time they were first delivered, have been interpreted of things then present, and that, too, according to the Divine intention. But the same Divine intention, looking forward to remote futurity, so framed the language of prophecy, that it should apply with still greater specialty to the times of the Messiah (1877, 114-115)."

Keep in mind, however, as we have affirmed along with others we have cited, that there are some prophecies that have a double fulfillment, or which were fulfilled partially at one time and completely at a subsequent time. We gave one clear example of this when we referred to old testament prophecies of the coming (singular) of the Messiah which had some of the prophecies predictions fulfilled in Christ second coming but other things fulfilled in his second coming. 

In the "Puritan Board Discussion" (see here) I noticed these comments by a brother named Scott (emphasis mine): 

"I thought it might be helpful to look at a specific New Testament example as well. Let's look at Matthew 2:15, which reads: "So [Joseph] got up, took the child [Jesus] and his mother during the night and left for Egypt, where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: 'Out of Egypt I called my son .'" On the surface, it could appear that Matthew was quoting a prophecy of the Messiah. He is not.

 

Matthew's quote refers to Hosea 11:1. Hosea 11:1-2 reads: "When Israel was a child, I loved him, and out of Egypt I called my son. But the more I called Israel, the further they went from me." Notice that in Hosea 11:1 the "son" being called out of Egypt is the nation of Israel, not the Messiah. Further, Hosea 11:1 is not a prophecy or prediction. It refers to something that happened in Israel's past (before the time of Hosea). It describes God's great and mighty work of delivering Israel from the bondage and slavery to Egypt. This mighty deed was called the Exodus. Matthew applies Hosea's comment on the Exodus to Jesus, who "fulfills" it.

If you examine Matthew closely you will see that he draws an extensive parallel between the life of Israel as a nation and the life of Christ. The very action and events of Israel prefigured Christ - a prophecy by deed so to speak. The calling out of Egypt is just one aspect of that. Other aspects seen in Matthew are:

· Israel experienced the loss of her infant children due the order of wicked Pharaoh that male infants be executed. Trying to kill Jesus, Herod ordered the death of all male infants. 

 · Israel crossed the Red Sea. Ex. 14. Jesus is baptized. Mat. 3:1ff. (see also 1 Cor. 10:1-2,which expressly connects the crossing of the Red Sea with baptism). 

 · After crossing the Red Sea, Israel enters the wilderness for 40 years of temptation. After his baptism, Jesus immediately retreats to the wilderness for 40 days and is tempted by Satan. 

 · Israel's first temptation involves Israel grumbling against God for food. Exodus 16. Jesus' first temptation involves Satan's challenge to have the fasting Jesus change stones into bread to satisfy His hunger. Jesus quotes Deut. 8:3, an Old Testament passage involving Israel's first temptation: "Remember how the Lord your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands. He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your fathers had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the Lord." Deut. 8:2-3. 

· Israel's second temptation involves Israel putting the Lord to the test during their wilderness journey, at Massah, where Israel grumbled for water which God later gave them out of a stone. Exodus 17. Jesus quotes Deut. 6:16, which involves Israel's temptation at Massah: "Do not test the Lord your God as you did at Massah." 

 · Israel's third temptation involves idolatry, the golden calf. Exodus 32. Jesus' third temptation involves idolatry: worship of Satan. Jesus quotes an Old Testament passage referencing Israel's wilderness temptations. 

 · Israel fails every test. As a consequence God's curse fell on Israel: ". . . God was not pleased with most of them; their bodies were scattered over the desert." 1 Cor.10:5. Jesus succeeded at every test. As a consequence, God blessed Him and angels came and ministered to Him. Matt. 4:11."

I include these comments regarding the words of Hosea 11:1 because I had a bible teacher use this case to prove to me that all prophecies were not literally fulfilled. However, some affirm that Hosea's words about God's Son and Egypt was no prophecy at all. However, the new testament says that it was. And the way Christ is the superior Son as compared to the Israelite people in general being God's son is spelled out by Scott. 

In the next chapter we will look at some old testament prophecies where symbolic or figurative language was used and see whether that was proof that prophecies may not be literally fulfilled.

Bible Hermeneutics (iii)

In this chapter we will first begin by finishing our citations from Dr. Pentecost, whom I have been citing from in the previous two chapters. After this we will look at new testament texts which affirm that an old testament prophecy has been fulfilled and see whether it was fulfilled literally. After that I will show that some prophecies are given in symbols and figures and yet the fulfillment was literal. 

Pentecost in Chapter 4 of "Things To Come" (from which we have been citing) wrote:

"The problem that is of particular concern to the student of Eschatology is the problem of interpreting the prophetic portions of Scripture. Before considering the specific rules governing the interpretation of prophecy, it would be well to draw certain general observations concerning the nature of prophetic language."

Much of what is said in these words have been said in the previous citations from Pentecost in the preceding chapters. Indeed "the student of Eschatology," which all Christians should be, faces the problem of how to interpret "the prophetic portions" of the holy scriptures. He speaks of "specific rules governing the interpretation of prophecy." We have already stressed a few of these rules, such as the rule that says "if the literal (or 'plain') sense makes sense, seek no other sense." Another said that prophetic language should be understood literally unless the context or common sense dictates otherwise. 

Also, several propositions have been proposed about the nature of divine prophecies. First, that though the prophecies often used metaphors, similes, figures and types, etc., it was in order to foretell of literal events. Evidence of this we will give in the next chapters. An illustration of this is when I say "it is going to rain cats and dogs tomorrow." Though I am using a figurative expression (or 'idiom'), i.e. "cats and dogs," I do not mean that it will literally rain cats and dogs and common sense tells us this. It is understood by those who are familiar with the idiom that what is meant is that the predicted rain is going to be a heavy rain and not a light shower. So, though figures of speech may be used in a prophecy, it is only a means to convey information about a coming literal rain of water. The words of the prediction cannot be made to mean something other than a heavy rain. Nor can it denote a figurative or non literal raining. 

Pentecost writes:

"The law of double reference. Few laws are more important to observe in the interpretation of prophetic Scriptures than the law of double reference. Two events, widely separated as to the time of their fulfillment, may be brought together into the scope of one prophecy. This was done because the prophet had a message for his own day as well as for a future time. By bringing two widely separated events into the scope of the prophecy both purposes could be fulfilled."

I have written on "the law of double (or 'dual') fulfillment" several times over the years. It is a truth that is almost universally accepted among bible teachers that many prophecies of the coming of the Messiah in the old testament had things occurring in conjunction with it that were fulfilled in Christ's first coming and some that will not be fulfilled till his second coming, the idea of two comings of Messiah not being clearly revealed to them. (For instance see this posting here) We see this double fulfillment in the prophecy about both the rise and destruction of Babylon, which has both a past and a future fulfillment. We also see it in the prophecy of the coming of Elijah the prophet before the coming of the Lord, who came first in the person of John the Baptist but more fully in the person of one of the two witness prophets of Revelation chapter eleven, which is the actual coming again of Elijah. Many more examples could be given.

Pentecost writes further:

"In addition to the straightforward prophetic utterance, future events are revealed through types, symbols, parables, dreams, and prophetic ecstasy. Since there are attendant problems concerning the interpretation of such prophetic revelations, consideration must be given to each of these before considering the problem of the interpretation of prophecy as a whole, for there will be no understanding of prophecy apart from understanding its channels. The student must therefore familiarize himself with the language of prophecy—its figures and symbols as well as its method of communication." 

This is such an important point for bible students to understand and to keep in mind. In the chapters following the present we will give examples of these affirmations by Pentecost and speak of the fact that symbols and figures are used in some prophecies, yet this does not mean that the literal events and things that the symbols stand for become non literal.

Pentecost writes further:

"The interpretation of the prophecies given through dreams or prophetic ecstasy will present no special problems of interpretation. Although the method of giving the prophecy may have been unique that which was given did not differ from a prophecy stated in clear language. In such a revelation the method differed, not the words, and so they may be interpreted without added problems."

This will be evident when we look at some of the prophecies in the old testament, especially those prophecies that came to the Babylonian king and to Daniel in the book of Daniel.

Pentecost writes under the sub heading "IIl. Rules for the Interpretation of Prophecy":

"The interpretation of prophecy requires attention to the same considerations in regard to words, context, grammar, and historical situations that are the accepted principles in respect to any field of interpretation." 

True. The prophetic portions of scripture are to be interpreted in the same way the non prophetic portions are interpreted.

Pentecost writes further:

"Perhaps the primary consideration in relation to the interpretation of prophecy is that, like all other areas of Biblical interpretation, it must be interpreted literally. Regardless of the form through which the prophetic revelation is made, through that form some literal truth is revealed. It is the problem of the interpreter to discover that truth. Davidson affirms: 

 

This I consider the first principle in prophetic interpretation—to read the prophet literally—to assume that the literal meaning is his meaning—that he is moving among realities, not symbols, among concrete things like peoples, not among abstractions like our Church, world, etc."

That is my view exactly. The words highlighted above in red are especially important. As we will see, though some prophecies are given in figures and symbols, they are used to predict literal events.

Pentecost writes further:

"Regardless of the form through which the prophetic revelation is made, through that form some literal truth is revealed."

So, though some figurative language is used in prophecies, yet they were intended to foretell a literal event. This will become evident as we give examples of it in the next few chapters.

Pentecost writes:

"The reason a non-literal method of interpretation is adopted is, almost without exception, because of a desire to avoid the obvious interpretation of the passage. The desire to bring the teaching of Scripture into harmony with some predetermined system of doctrine instead of bringing doctrine into harmony with the Scriptures has kept the method alive."

This needs little comment. It is absolutely true and needs to be said over and over again. What good would a prediction of a future event be if we could not understand its use of figures and symbols?

Pentecost writes:

"Without doubt the greatest confirmation of the literal method of interpreting prophecies comes from an observation of the method God has employed to fulfill the prophecies that have already been fulfilled, Masselink says:

We can therefore derive our method of interpretation for the unfulfilled prophecy from the fulfilled, because we may safely deduce the guiding principles for the unfulfilled prophecy from the fulfilled predictions which are recorded in the New Testament."

This argument has been emphasized by Pentecost, other scholars, and by me many times. I challenge any of the spiritual or allegorical interpreters to show us where a prophecy was fulfilled in a non literal way.

Pentecost writes

"From our vantage point in time prophecy is divided into that which has been fulfilled and that which is unfulfilled. From God's viewpoint prophecy is a unit, indivisible on the time basis. Since it is a unit, and therefore indivisible, that method used in those prophecies that are now fulfilled will also be the method used to fulfill those prophecies that await future fulfillment. In the field of fulfilled prophecy it is not possible to point to any prophecy that has been fulfilled in any way other than literally. The New Testament knows of no other method of fulfilling the Old. God has thus established His divine principle. Feinberg says:

"...in the interpretation of prophecy that has not yet been fulfilled, those prophecies which have been fulfilled are to form the pattern. The only way to know how God will fulfill prophecy in the future is to ascertain how He has done it in the past. All the prophecies of the suffering Messiah were literally fulfilled in the first advent of Christ. We have no reason to believe that the predictions of a glorified and reigning Messiah will be brought to pass in any other manner."

These words are so well stated, containing powerful arguments for the literal method, that they need little comment. Again, the challenge for the allegorical interpreter is to show where a prophecy was not literally fulfilled. We are to learn how to interpret prophecies by seeing how Christ and the new testament writers interpreted them. 

Pentecost writes

"The conclusion must be that the New Testament literal method of fulfillment establishes the literal method as God's method in regard to unfilled prophecy."

Very true and anyone who wants to test this proposition or conclusion can do so by looking at every fulfilled prophecy and seeing whether it was literally fulfilled. And, if all was literally fulfilled, then there is no ground for failing to interpret unfulfilled prophecy in a non literal way.

Pentecost writes

"Observe the perspective of prophecy. Events which bear some relationship to one another and are parts of one program, or an event typical of another so that there is a double reference, may be brought together into one prophecy even though separated widely in fulfillment. Feinberg states: 

 

"...in the interpretation of prophecy...due attention must be paid to perspective. Certain events of the future are seen grouped together in one circumscribed area of vision, although they are really at different distances. This is particularly true of the predictions of the so-called major prophets where many times prophecies concerning the Babylonian captivity, the events of the day of the Lord, the return from Babylon, the world wide dispersion of Israel, and their future regathering from all the corners of the earth, are grouped together seemingly almost indiscriminately."

Pentecost and I have already emphasized this point. But it needs to be repeated and stressed.

Pentecost writes:

"Observe the time relationships. As has previously been pointed out, events that are widely separated as to the time of their fulfillment may be treated within one prophecy. This is particularly true in the prophecies concerning Christ, where events of the first and second advents are spoken of together as though taking place at the same time. In like manner the second and third dispersions of the Jews are viewed in prophecy as taking place without interruption." 

Again, I have emphasized this point many times in writings on eschatology. The old testament prophecies of the coming of Christ blended together both his comings, the prophets not seeing that there would be two comings of the Messiah and did not clearly see the valley between the mountain of his first coming and the mountain of his second coming. In other words, the church age was not clearly seen. The same thing is true of many prophecies where there are partial fulfillments and later complete fulfillments of prophecies. 

Pentecost writes:

"Interpret according to the law of double reference. This has likewise been dealt with previously. It is sufficient to be reminded that oftentimes in a prophecy there may be a near view and far view. Of these the near view may have been fulfilled and the far view await fulfillment, or both may be in the realm of fulfilled prophecy. Again there may have been a double reference to two events of similar character, both of which were in the distant future. The fact that part of the prophecy has been fulfilled without the fulfillment of the rest of it does not argue for a figurative or non-literal method of fulfillment of that unfulfilled portion, but such a partial fulfillment does promise a complete, literal, future fulfillment of the whole."

Again, another repetition of what is needed to keep always in mind.